1 

to 
CL 

•^ 

* 

.55 

-? 

Q- 

^ 

«5 

'     1* 

^ 

IE 

i. 

r-^ 

»^ 

Q- 

♦  ^ 

: 

*^ 

izi 

o 

^ 

^ 

^'^ 

0) 

o  ■ 

c  ■ 

t^ 

O 

bl) 

rv 

*-^ 

Eh 

< 

^ 

l5> 

O 

S;" 

}2i 

E 

■    .5 

O 

M 

C-i 

"t^ 

^ 

rt 

CO 

?- 

P4 

1.* 

<k 

^ 

^ 

% 

C 

8 

^ 

I 

^ 

a. 

^  i 

o 


cJB> 


/^6  2^2<^ 


THE    SCKIPTURE 

GUIDE   TO   BAPTISM: 

A  FAITHFUL  CITATION  OF  ALL  THE 

PASSAGES  OF  THE  NEW  TESTAMENT 

"WHICH  RELATE  TO  THAT  OEDIXANCE: 

■WITH 

EXPLANATORY  OBSERVATIONS ;  AND  EXTRACTS 
FROM  EMINENT  WRITERS. 


BY  RICHARD'fENGILLY. 

REPRINTED   FROM   THE    TWELFTH  LONDON   EDITION,  AND   CARE- 
FULLY   REVISED. 


"  These  were  more  noble  than  those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readiness  of  mind,  and  searched  the 
SCRIPTURES  daily,  whether  those  things  were  so." — Acts  xvii.  11. 

"  Whatever  pretends  to  exceed  the  direction  of  the  Word  may  safely 
be  rejected;  cannot  safely  be  admitted."— Dk.  Owen. 


;t  public. 

iRCH  STREEI 


AMERICAN  BAPTIST  PUBLICATION  SOCIETY. 

118  ARCH  STREET. 


PREFATOEY  NOTE,  , 

BY    THE    AMERICAIf    EDITOR. 


A  FEW  words  relating  to  the  history  and  usefulness 
of  this  volume  cannot  be  unacceptable  to  the  reader. 

In  the  year  1807,  after  the  completion  of  his  prepara- 
tory studies  at  the  Baptist  college,  Bristol,  Mr.  Pengilly 
was  ordained,  in  the  bloom  of  his  youth,  to  the  pastorate 
of  the  venerable  first  Baptist  church  at  Newcastle-on- 
Tyne,  and  in  1809  published  the  first  edition  of  this 
work,  under  the  title  of  ^^  The  New  Testament  on  its  own 
Ordinance.^'  The  tract  met  with  much  acceptance,  and 
its  publication  was  followed  with  great  success.  Con- 
structed on  sound  Christian  principles,  and  free  from  the 
aspex'ity  and  sarcasm  of  controversy,  it  has  been  care- 
fully read  by  many  thousands,  and  has  led  not  a  few 
believers  in  Jesus  to  follow  the  example  of  their  Lord  in 
his  own  ordinance. 

At  an  early  period  of  the  existence  of  the  American 
Baptist  Publication  Society,  its  Board  published,  in 

(3) 


4  PREFATORY  NOTE. 

the  form  of  a  tract,  a  large  edition  of  this  work,  which 
has  been  followed  by  many  subsequent  issues  to  the 
extent  of  more  than  thirty  thousand  copies.  They  have 
also  aided  in  its  translation  and  circulation,  in  the  lan- 
guages of  Germany  and  France,  and  rejoice  to  know  that 
wherever  it  has  been  circulated,  it  has  accomplished  its 
high  mission. 

Encouraged  by  a  special  contribution  for  the  purpose, 
the  Board  has  now  issued  it  in  the  form  of  a  neat  and 
portable  volume.  It  has  been  reprinted  from  the  twelfth 
London  edition,  as  revised  by  its  author,  with  such 
changes  as  may  make  it  more  acceptable  to  American 
readers. 

The  writer  of  these  lines  may,  perhaps,  be  pardoned  if 
he  adds,  that  after  a  personal  friendship  with  its  excellent 
author  for  thirty-five  years,  he  feels  no  small  gratifica- 
tion in  conducting  this  useful  production  of  his  venerable 
brother  through  the  American  press.  Having  already 
passed  the  age  of  man,  its  author  will  soon  enter  on  his 
rest  and  reward,  but,  to  use  the  language  of  good  Mat- 
thew Henry,  "as  his  works  follow  him  in  the  reward 
of  them,  they  may  stay  behind  in  the  benefit  of  them." 

J.  B. 

Philadelphia,  1856, 


CONTENTS. 

t*t — — 

PAQE 

INTRODUCTION 7 

CHAPTER  I. 

Passages    eelating  to    Baptism    m  the   four 

Gospels 15 

Character  of  John's  Mission 18 

Mode  of  John's  Baptism 22 

Baptism  of  Jesus  Christ 29 

Christ  baptizing  by  his  disciples 34 

John's  baptism  in  ^non 37 

References  of  Christ  to  John 40 

Sufferings  of  Christ,  a  Baptism 42 

Formal  Institution  of  Baptism 44 

Conclusion  of  the  Gospels 50 

CHAPTER  11. 

Baptism  as  taught  in  the  Acts  of  the  Apostles  53 

Baptism  at  the  Pentecost 54 

Philip  baptizing  at  Samaria 58 

Baptism  of  the  Ethiopian  Eunuch 60 

Baptism  of  Paul 66 

Baptism  of  Cornelius  and  his  Friends 69 

1*  (5) 


6  CONTENTS. 

PAGE 

Baptism  of  Lydia  and  her  household 72 

Baptism  of  the  Jailor  and  his  household.. . .  78 

Paul  baptizing  at  Corinth 83 

Baptism  of  the  Disciples  at  Ephesus 88 

CHAPTEE  III. 

Baptism  as  taught  in  the  Epistles. 

Direct  allusions  to  Baptism 91 

Occasional  mention  of  Baptism 97 

Baptism  illustrated  by  events  recorded  in  the 
Old  Testament 99 

CHAPTER  lY. 

On    the    grounds    and   supposed    benefits    of 
Infant  Baptism 106 

CHAPTER  Y. 
On  the  Scriptural  Mode  of  Baptism 145 

CHAPTER  YI. 
The  Spiritual  design  of  Baptism 165 


INTEODUCTION. 


I  CANNOT  better  introduce  the  following  work  to  the 
reader,  than  by  stating  the  origin  of  it : — its  reference 
to  my  own  case  and  circumstances,  he  will  kindly 
excuse. 

From  my  earliest  childhood  I  was  taught  to  say, 
according  to  the  catechism  of  the  Church  of  England, 
that,  in  my  baptism — "I  was  made  a  member  of 
Christ,  a  child  of  Grod,  and  an  inheritor  of  the  king- 
dom of  heaven."  My  instructors  would  readily  admit, 
and  in  effect  taught,  the  following  sentiments,  lately 
given  to  the  world  by  the  Eev.  Messrs.  Harness 
and  Knight,  eminent  ministers  of  the  established 
church : — 

One  afiBrms,  "  With  the  water  of  our  baptism,  the 
grace  of  regeneration,  the  seed  of  the  Holy  Ghost,  the 
principle  of  a  higher  existence  is  committed  to  the 
soul ;  it  grows  with  us  as  an  innate  impression  of  our 
being. . .  As  long  as  the  believer  trusts  to  his  baptism, 
as  the  source  of  spiritual  life,  all  is  well." 

The  other  adds,  "  On  a  topic  so  interesting  I  might 
have  well  enlarged.  I  might  have  told  you  that  only 
by  baptism  we  are  admitted  into  Christ's  flock  on 
earth  ;— by  baptism  we  are  adopted  into  his  covenant, 

0) 


8  INTRODUCTION. 

incorporated  into  Ms  cliurcli. .  .that  in  baptism  all  our 
sins  are  pardoned,  and  the  Holy  Ghost  bestowed." 
And  even  Dr.  Adam  Clarke  says,  "  Baptism  brings  its 
privileges  along  with  it — it  is  a  seal  of  the  cove- 
nant,— does  not  lose  its  end  through  the  indisposition 
of  the  receiver." 

These  sentiments,  as  far  as  I  received  them,  were 
very  gratifying.  I  seemed  to  have  been  put,  by  the 
kindness  of  my  parents  and  sponsors,  into  a  situation 
of  unspeakable  advantages  ;  and  above  all,  my  heaven 
was  secured,  and  I  had  nothing  to  fear  in  life  or 
death. 

Being,  however,  afterwards  brought  under  a  faith- 
ful ministry,  I  observed  a  most  astonishing  difference 
between  the  statements  of  the  pulpit  and  the  senti- 
ments I  had  been  taught  in  childhood,  as  given  above. 
Here  I  was  taught  that  all  mankind  were  by  nature 
sinners,  depraved  and  guilty, — that  unless  they  be 
brought  to  repent  of  sin,  to  believe  in  Christ,  to  seek 
and  Jind  mercy  from  God  through  the  Saviour,  they 
must  inevitably  perish  ! — As  to  what  was  done  for  me 
in  infancy,  I  was  assured  it  profited  me  nothing.  My 
excellent  minister  would  not  hesitate  to  appeal  to  his 
congregation,  in  the  inquiries  which  recently  appeared 
in  a  public  paper : — 

"Is  not  the  sponsorial  part  of  the  baptismal  service 
a  fragment  of  Popery,  without  the  shadow  of  a  founda- 
tion in  the  Holy  Scriptures  ? 

"  Are  not  thousands  of  children,  who  show  no  signs 
whatever  of  spiritual  regeneration,  taught  to  repeat  a 
DELIBERATE  FALSEHOOD  from  wcek  to  week,  when  ac- 


INTRODUCTION.  y 

cording  to  the  instructions  of  their  Catechism,  they 
declare  that  at  baptism  they  were  made  '  members  of 
Christ,  children  of  God,  and  inheritors  of  the  kingdom 
of  heaven  ?' 

"  Are  not  multitudes  of  young  people  brought  to 
the  rite  of  confirmation,  merely  that  they  may  renew 
the  solemn  farce  which  was  performed  by  their  spon- 
sors at  baptism  ;  and  that  they  might  take  a  vow 
which  they  never  intended  to  fulfill  ?" 

What  these  questions  implied,  and  the  preceding 
remarks  expressed,  appeared  to  me  awfully  serious ; 
and  the  contrariety  of  sentiment  which  prevailed,  and 
which  the  foregoing  quotations  exhibit,  was  exceed- 
ingly perplexing.  ]My  highest  and  best  interest  for 
time  and  eternity  was  here  involved.  On  the  one 
hand,  I  was  told  that  by  my  baptism  "  all  was  well ;" 
and  on  the  other,  that  the  ordinance,  as  observed 
upon  me,  Avas  a  "  solemn  farce !" 

What  should  I  do  in  this  case  ?  Why  this  I  resolved 
I  would  do ;  I  would  take  a  New  Testament,  and  go 
through  it,  and  mark  down  and  distinguish  in  the 
margin,  all  those  passages  which  related  to  baptism ; 
and  when  I  had  done  so,  I  would  read  them  all  over 
in  succession,  as  one  chapter,  with  care  and  attention  ; 
and  as  I  knew  this  blessed  book  was  the  only  original 
and  divine  authority  on  the  subject,  here,  I  inferred,  I 
should  learn  correctly  what  this  ordinance  did  for 
children — what  was  the  office  of  sponsors — and  how 
the  ordinance  sealed  to  me  the  blessing  of  the  covenant. 
To  my  surprise,  the  New  Testament  was  entirely 
silent  upon  all  these  points!     I  could  not  find  a  single 


10  INTRODUCTION. 

passage  relating  to  the  baptism  of  infants — nor  one 
relating  to  sponsors — nor  one  about  baptism  bringing 
me  into  the  covenant,  or  sealing  me  to  its  blessings ! 
Every  passage  I  could  find,  descriptive  of  the  persons 
baptized,  either  by  John  or  the  disciples  of  Christ, 
represented  them  as  persons  grown  up,  instructed,  and 
believing  the  gospel ;  nor  could  I  find  any  passage 
relative  to  their  bringing  their  children  with  them,  or 
at  any  period,  to  be  baptized.  I  found,  also,  that  all 
the  commands  and  instructions  given  respecting  bap- 
tism entirely  related  to  its  administration  to  believers, 
and  not  one  included  the  duty  of  parents  in  securing, 
by  this  important  ordinance,  the  spiritual  and  eternal 
well-being  of  their  children  ! 

Now,  when  I  considered  the  unbounded  benefits 
said  to  be  consequent  upon  children's  baptism,  and 
the  solemn  manner  in  which  I  was  required  to  repeat 
these  statements  in  early  life,  as  if  they  were  the  plain- 
est subjects  in  Scripture,  the  reader  may  judge  of  my 
surprise  in  finding  them  entirely  destitute  of  that 
sacred  authority ! 

In  the  end,  I  was  brought  to  believe  that  the  institu- 
tion was  altered — that  it  was  not  now  observed,  where 
I  was  early  instructed,  as  originally  appointed-  of 
Christ.  Yet  to  alter  Christ's  institutions  appeared 
to  me  a  very  presuming  act :  it  was  derogatory  to  the 
authority  of  Christ,  and  a  reflection  on  his  wisdom  ; 
and  as  I  remembered  how  God  manifested  his  dis- 
pleasure  against  any  alteration  of  what  He  had  ap- 
pointed under  the  Old  Testament,  so  I  inferred  He 
must  be  equally  displeased  with  any  alteration  of  the 


INTRODUCTION.  11 

New  Testament  ordinances.  A  passage  I  met  with  in 
Matthew  Henry's  Exposition  respecting  the  conduct 
and  awful  fate  of  Aaron's  sons  in  taking  common 
fire,  instead  of  fire  from  the  altar,  to  burn  inceuse,  I 
deemed  very  impressive,  and  quite  appropriate  to  this 
subject : — 

"  Not  being  holy  fire,  it  is  called  strange  jire;  and, 
though  not  expressly  forbidden,  it  was  crime  enough 
that  God  ' commanded  it  not'  For,  as  Bishop  Hall 
well  observes  here,  '  It  is  a  dangerous  thing,  in  the 
service  of  God,  to  decline  from  his  own  institutions  ; 
we  have  to  do  with  a  God  who  is  wise  to  prescribe  his 
own  worship,  just  to  require  what  He  has  prescribed, 
and  POWERFUL  to  revenge  what  He  has  not  pre- 
scribed.'— Now  that  the  laws  concerning  sacrifices 
were  newly  made,  lest  any  should  be  tempted  to  think 
lightly  of  them,  because  they  descended  to  many  cir- 
cumstances which  seemed  very  minute,  these  that  were 
the  j^rs^  transgressors  were  thus  punished  for  a  warn- 
ing to  others,  and  to  show  how  jealous  God  is  in  the 
matters  of  his  worship. — Being  a  holy  God  and  sove- 
reign Lord,  He  must  always  be  worshiped  exactly 
according  to  his  own  appointment ;  and  if  any  jest 
with  Him,  it  is  at  their  peril."     On  Levit.  x.  1-7. 

My  mind  was  considerably  exercised  upon  this 
subject.  "  Not  willingly,"  I  was  constrained  to  say, 
"  would  I  jest  with  Christ's  ordinances,  or  would  I 
support  any  alteration  of  his  institution.  If  I  knew 
his  will,  I  would  observe  and  keep  it ;  for  the  time  is 
coming  when  I  must  stand  at  his  bar  to  give  an  ac- 
count of  the  deeds  done  in  the  body ;  and  if  I  was  one 


12  INTRODUCTION. 

of  those  who  altered  his  ordinances,  or  countenanced 
such  a  daring  presumption,  I  should  have  cause  to 
anticipate  his  divine  displeasure."  With  these  im- 
pressions I  came  to  the  determination,  that,  at  any 
risk,  what  the  Scriptures  taught  on  baptism  I  would 
endeavor  to  receive  and  hold,  that  as  Christ  was  to 
be  my  only  Judge  at  the  last,  so  He  should  be  my  only 
guide  upon  this  subject.  His  command  to  every  dis- 
ciple is  "  follow  me  ;"  and  to  enable  him  to  do  so,  He 
added,  "  Search  the  Scriptures,  for  they  are  they  that 
testify  of  Me."  I  did  search,  and  here  I  saw  the  path 
of  duty  plainly  marked  out  by  the  footsteps  of  my 
Saviour,  and  instructions  of  his  Word ;  and  his  un- 
bounded love  and  his  infinite  dignity,  rendered  obedi- 
ence to  Him  unspeakably  solemn  and  delightful. 

I  resolved  also  to  read  whatever  authors  I  could 
meet  with  upon  this  subject,  and  though  I  was  soon 
brought  to  decide  and  acted  upon  that  decision, 
guided,  I  hope,  by  the  Word  of  God ;  yet  for  several 
years  there  was  not  an  author  that  fell  in  my  way, 
whether  treating  of  the  subjects  of  baptism,  or  the 
mode  of  it,  or  the  spiritual  intention  of  the  ordinance, 
but  I  felt  disposed  to  examine  his  arguments.  No- 
thing surprised  me  more  than  the  strange  diversity 
and  opposition  of  sentiment  which  I  observed  between 
different  very  eminent  writers.  What  one  labored  to 
establish,  another  as  zealously  confuted;  and  I  am 
thoroughly  convinced  that  the  only  way  for  an  in- 
quiring mind  to  obtain  solid  satisfaction  upon  the 
subject  is  to  lay  aside  all  preconceived  sentiments 
and  prejudices,  and  to  come,  with  a  teachable  spirit, 


INTRODUCTION.  13 

to  tlie  fountain-liead  of  information,— to  take  the  New 
Testament  and  to  go  through  it,  allowing  one  passage 
to  assist  in  the  understanding  of  another,  and  here,  on 
heaven's  authority,  to  form  his  opinions,  and  regulate 
his  practice. 

But  those  portions  of  Scripture  which  relate  to  this 
ordinance  are  interspersed  throughout  almost  the 
whole  of  the  New  Testament,  and  for  the  use  of  an 
inquirer  upon  this  subject,  a  work  containing  a  com- 
plete collection  of  all  those  passages,  appeared  to  me 
to  be  exceedingly  desirable.  Being  called,  by  the 
grace  of  Christ,  to  the  important  work  of  the  ministry 
in  the  body  of  Christians,  with  which,  from  conscien- 
tious principles,  I  became  united,  I  felt  the  want  of 
such  a  work  when  referring  inquirers  to  the  divine 
and  infallible  source  of  information.  Not  finding 
such  a  work  in  existence,  I  resolved  to  prepare  one. 
My  first  effort  was  well  received ;  and  I  afterwards 
enlarged  it  by  subjoining  to  each  section  of  Scripture 
a  few  explanatory  observations,  and  supported  the 
sense  I  had  given  by  extracts  from  the  works  of  emi- 
nent Psedobaptist  writers. 

In  the  prosecution  of  my  task,  I  have  introduced 
many  extracts  from  the  writings  of  eminent  Pgedo- 
baptist  authors,  who,  though  they  practised  differ- 
ently from  what  is  contended  for  in  these  pages ;  yet, 
some  upon  one  part  of  our  inquiry,  and  some  upon 
others,  have  fully  granted  and  allowed  the  divine 
authority  of  what  I  have  endeavored  to  point  out  as 
having  that  authority,  to  the  attention  of  the  reader. 
As,  however,  I  have  made  my  work  as  hrief  as  pos- 
2 


14  INTRODUCTION. 

sible,  tliese  extracts  must  necessarily  be  stort ;  but 
care  has  been  taken  to  give  the  real  meaning  of 
every  writer  in  the  passages  cited.  Their  brevity 
can  form  no  objection ;  or  the  same  objection  might 
be  made  against  passages  cited  by  the  Apostles  in  the 
New  Testament. 

I  have  also  examined,  as  far  as  my  limits  would 
allow,  1.  The  arguments  generally  urged  in  support 
of  the  baptism  of  infants ;  2.  What  evidence  exists 
of  the  original  mode  of  baptism ;  and,  3.  What  was 
the  spiritual  design  of  the  ordinance. 


■^ir,   ''■^   'C' 
^.    ^^    ^<i 


SCKIPTURE  GUIDE  TC^^feM. 


CHAPTER  I. 


PASSAGES    RELATING    TO    BAPTISM    IN    THE    FOUR 
GOSPELS. 

I. —  The  Mission,  Preaching,  and  Baptizing  of 
John  the  Baptist. 

The  first  place  of  Scripture  where  the  ordi- 
nance of  Baptism  is  found,  is  in  the  account  given 
of  the  ministry  of  John  the  Baptist,  the  forerunner 
of  Christ.  The  surname  of  "  Baptist"  was  most 
probably  given  him  because  he  was  ''sent  to  bap- 
tize" by  Divine  authority,  and  was  the  first  so 
authorized  and  employed.  As  all  the  four  Evan- 
gelists have  given  some  account  of  John,  I  shall 
unite  the  testimony  of-  the  foux,  and  present  it  to 
the  reader  in  a  continued  relation.  We  have  his 
Mission,  his  Preaching,  and  his  Baptizing  thus 
recorded : — 

(15) 


16  SCRIPTURE  GUIDE 

John's  Mission,  from  God.  Mark  i.  1,  2.  The  beginning 
of  the  gospel  of  Jesus  Christ,  the  Son  of  God;  as  it  is  writ- 
ten in  tie  prophets,  Behold,  I  send  my  messenger  before  thy 
face,  which  shall  prepare  thy  way  before  Thee. 

John  i.  6,  7.  There  was  a  man  sent  from  God,  whose  name 
was  John  :  the  same  came  to  bear  witness  of  the  Light,  that 
all  men  through  him  might  believe.  Luke  iii.  1,  2.  Now — 
the  word  of  God  came  unto  John,  the  son  of  Zacharias,  in 
the  wilderness.  Matt.  iii.  3.  Por  this  is  he  that  was  spoken 
of  by  the  Prophet  Esaias,  saying.  The  voice  of  one  crying  in 
the  wilderness.  Prepare  ye  the  way  of  the  Lord,  make  his 
paths  straight.  Luke  i.  16,  17.  And  many  of  the  children 
of  Israel  shall  he  turn  to  the  Lord  their  God :  And  he  shall 
go  before  Him  in  the  spirit  and  power  of  Elias,  to  turn  the 
hearts  of  the  fathers  to  the  children,  and  the  disobedient  to 
the  wisdom  of  the  just;  to  make  ready  a  people  prepared  for 
the  Lord. 

John's  Ministry.  Matt.  iii.  1.  In  those  days  came  John 
the  Baptist,  preaching  in  the  wilderness  of  Judea.  Luke  iii. 
3.  And  he  came  into  all  the  country  about  Jordan,  preaching 
the  baptism  of  repentance  for  the  remission  of  sins ;  Mat.  iii. 
2.  And  saying,  Repent  ye,  for  the  kingdom  of  heaven  is  at 
hand.  Acts  xiii.  24.  John  preached  the  baptism  of  repent- 
ance to  all  the  people  of  Israel;  xix.  4;  saying  unto  the 
people,  that  they  should  believe  on  Him  which  should  come 
after  him,  that  is,  on  Christ  Jesus. 

John  i.  19 — 33.  And  this  is  the  record  of  John,  when  the 
Jews  sent  priests  and  Levites  to  ask  him.  Who  art  thou  ?  He 
confessed,  I  am  not  the  Christ.  I  am  the  voice  of  one  cry- 
ing in  the  wilderness,  Make  straight  the  way  of  the  Lord. 
And  they  asked  him.  Why  baptizest  thou,  if  thou  be  not  that 
Christ?  John  answered,  I  baptize  with  water:  but  there 
standeth  one  among  you — who,  coming  after  me,  is  preferred 
before  me.     That  He  should  be  manifest  to  Israel,  therefore 


TO  BAPTISM.  17 

am  I  come  baptizing  with  water.  [For  God]  sent  me  to  bap- 
tize with  water. 

John's  Baptizing.  Matt,  iii.  5,  6.  Then  went  out  to 
him  Jerusalem  and  all  -Judea,  and  all  the  region  round  about 
Jordan.  And  were  baptized  of  him  in  Jordan,  confessing 
their  sins. 

Mark  i.  4,  5.  John  did  baptize  in  the  wilderness,  and 
preach  the  baptism  of  repentance  for  the  remission  of  sins ; 
and  there  went  out  unto  him  all  the  land  of  Judea  and  they 
of  Jerusalem,  and  were  all  baptized  of  him  in  the  river  of 
Jordan,  confessing  their  sins. 

Matt.  iii.  7 — 12.  But  when  he  saw  many  of  the  Pharisees 
and  Sadducees  come  to  his  baptism,  he  said  unto  them,  0 
generation  of  vipers,  who  hath  warned  you  to  flee  from  the 
wrath  to  come  ?  Bring  forth,  therefore,  fruits  meet  for  re- 
pentance. And  think  not  to  say  within  yourselves.  We  have 
Abraham  to  our  father  :  for  I  say  unto  you.  That  God  is  able 
of  these  stones  to  raise  up  children  unto  Abraham.  I  indeed 
baptize  you  with  water  unto  repentance;  but  He  that  cometh 
after  me  is  mightier  than  I,  whose  shoes  I  am  not  worthy  to 
bear :  He  shall  baptize  you  with  the  Holy  Ghost  and  with 
fire:  Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge 
his  floor,  and  gather  his  wheat  into  the  garner;  but  He  will 
burn  up  the  chaff  with  the  unquenchable  fire. 

Christian  reader,  there  are  three  inquiries,  in 
relation  to  the  ordinance  of  Baptism,  upon  which, 
I  shall  imagine,  you  are  desirous  of  obtaining 
satisfaction  of  mind,  purely  deduced  from  the 
Scriptures,  namely, — 

I.  Who  are  proper  subjects  of  Christian  Bap- 
tism, according  to  the  authority  of  Christ,  and  the 
practice  of  his  Harbinger  and  Apostles  ? 
2* 


18  SCRIPTURE   GUIDE 

II.  By  what  mode  should  the  ordinance  be  ad- 
ministered, according  to  the  same  authority  and 
practice  ? 

III.  What  is  the  spiritual  design  of  Baptism, 
and  in  whom  is  that  design  realized  ? 

These  three  inquiries  will  be  kept  constantly  in 
view  in  the  following  pages.  In  the  foregoing 
section  of  Scriptures  you  have  a  full  account  of 
John  the  Baptist,  with  reference  to  his  practice, 
in  which  you  may  notice,— 

1.  His  Mission  was  Bivirie.  He  was  "sent 
from  God."  He  was  raised  up  by  the  special 
purpose  and  power  of  Grod,  and  employed  in  a 
work  entirely  his  own — succeeding  to  no  one  who 
had  gone  before  him,  and  followed  by  no  one  in 
the  same  office.  His  instructions  for  his  work  he 
obtained  by  Divine  Bevelation,  ''  The  word  of 
God  came  unto  John,"  and  thus  his  entire  work 
was  of  God's  immediate  appointment. 

2.  The  great  Object  of  his  Ministry  was  to 
''prepare  the  way  of  the  Lord,^^  that  is,  of  Christ, 
who  was  immediately  to  follow  him,  according  to 
the  prediction  of  the  prophets,  Isa.  xl.  3 ;  Mai. 
iii.  1.  This  great  design  John  was  to  accomplish, 
1 .  By  proclaiming  repentance — impressing  on  the 
minds  of  his  hearers  their  guilt  before  God ;  the 
necessity  of  being  sensible  of  it,  and  confessing 
it ;  and  thus,  with  contrition  of  heart,  to  ''  turn  to 


TO  BAPTISM.  19 

the  Lord  their  God."  2.  By  announcing  the 
immediate  approach  of  the  long-promised  Mes- 
siah, assuring  the  Jews  that  his  "  kingdom  was  at 
hand;"  and  3.  By  seriously  charging  and  exhort- 
ing them  to  ^'Believe  on  Him  who  should  come 
after  him,  that  is,  on  Christ  Jesus."  By  these 
labors,  attended  with  the  blessing  of  Heaven,  he 
was  "to  make  ready  a  people  prepared  for  the 
Lord."  And  this  was  happily  accomplished,  in- 
asmuch as  the  first  disciples  of  Christ  were  pre- 
viously disciples  of  John.     John  i.  35 — 47. 

It  does  not  appear,  therefore,  that  the  design 
of  John's  mission  could  be  realized,  in  any  but  in 
persons  come  to  the  years  of  understanding ;  none 
else  could  repent  of  sin  ;  none  else  could  embrace 
the  glad  tidings  of  the  coming  Saviour,  and  there- 
by be  "a  people  prepared"  for  the  service  of 
Christ,  who,  within  one  year,  was  to  follow  John, 
and  receive  the  people  so  prepared. 

3.  His  ministry  was  to  be  followed  by  the  Ad- 
ministration of  the  ordinance  of  Baptism.  His 
commission  from  heaven  included  this  ordinance. 
Baptism,  as  a  Divine  institution,  was  unknown  in 
the  church  of  God  previous  to  the  mission  of  John. 
But  he  informed  his  hearers,  that  the  same  God 
who  sent  him  to  prepare  the  way  of  the  Lord, 
"sent  him  to  baptize  with  water,"  John  i.  33  ;  and 
this,  too,  was  preparatory  to  the  ministry  of  Christ, 


20  SCRIPTURE   GUIDE 

as  it  was  fitted  and  intended  to  teach  the  guilt  of 
isin,  and  the  penitent  sinner's  purification  in  the 
way  which  the  preaching  of  Christ  should  bring 
more  fully  to  light.  Of  that  blessed  work  of  puri- 
fication Baptism  was  an  appropriate  and  impres- 
sive EMBLEM.  In  accordance  with  these  remarks, 
we  have  the  excellent 

Matthew  Henry.  "  Baptism  with  water  made  way  for 
the  manifestation  of  Christ,  as  it  supposed  our  corruption  and 
filthiness,  and  signified  our  cleansing  by  Him,  who  is  the 
Fountain  opened."  Of  John's  express  commission  from  heaven 
for  baptizing,  Mr.  Henry  adds,  "  See  what  sure  grounds  John 
went  upon  in  his  ministry  and  baptism.  He  did  not  run 
without  sending;  God  sent  Mm  to  haptize.  He  had  a  warrant 
from  heaven  for  what  he  did.  .  .  .  God  gave  him  both  his 
mission  and  his  message ;  both  his  credentials  and  instruc- 
tions."    Expos,  on  John  i.  6 — 14  and  29 — 36. 

4.  The  persons  John  baptized  had  received  his 
ministry,  and  vjere  professed  penitents.  One 
particular  circumstance  is  expressly  asserted  by 
Matthew,  and  repeated  again  by  Mark,  descriptive 
of  the  persons  whom  John  baptized,  and  by  the 
latter  it  is  asserted  of  "  all"  of  them,  namely,  that 
they  were  baptized,  "confessing  their  siNS.^r 
He  had  preached  repentance — exhorted  to  re- 
pentance— and  of  the  Pharisees  and  Sadduce'^s 
demanded  the  "fruits  of  repentance,"  while  he 
peremptorily  rejected  every  plea  they  might  urge, 
particularly  that  in  which  they  generally  gloried, 


TO   BAPTISM.  21 

that  they  were  the  children  of  Abraham;  and 
hence,  in  accordance  with  that  repentance  which 
John  thus  preached  and  demanded,  "  they  were 
all  baptized  of  him,  confessing  their  sins."  Thus, 
his  baptism  is  expressly  called  by  Mark,  i.  4,  by 
Luke,  iii.  3,  and  twice  by  Paul,  Acts  xiii.  24,  and 
xix.  4,  "the  baptism  of  repentance."  This  being- 
admitted,  it  will  follow,  that  the  persons — yea, 
all  the  persons — whom  John  baptized  were  those 

WHO  HAD  RECEIVED  AND  BELIEVED  HIS  MINISTRY  ; 

and,  as  the  "  fruit"  of  their  conviction,  they  openly 
l^rofessed  repentance  toward  God,  and  faith  in 
the  approaching  Saviour.     Thus, 

Dr.  Erskine.  "John's  baptism  was  termed  the  baptism 
of  repentance,  and  baptism  to  repentance;  because  he  re- 
quired of  ALL,  whom  he  admitted  to  baptism,  a  profession 
of  repentance,  and  exhorted  them  to  such  a  conduct  as  would 
demonstrate  their  repentance  genuine."  Booth's  Pcedolap. 
Examined. 

Rev.  W.  Burkitt.  "  John's  baptism  was  the  baptism  of  re- 
pentance, of  which  infants  were  incapable."  Expository 
Notes  on  Matt.  xix.  13 — 15. 

Rev.  T.  Scott.  "It  does  not  appear  that  any  but  adults  were 
baptized  by  John. — Adult  Jews,  professing  repentance  and 
a  disposition  to  become  the  Messiah's  subjects,  were  the  only 
PERSONS  whom  John  admitted  to  baptism."  Commentary  on 
Ma«.  iii.  5.  6. 


22  SCRIPTURE  GUIDE 

OF   THE   MODE   OF   JOHN'S   BAPTISM. 

My  reader,  no  doubt,  will  be  aware  that  the 
ordinance  of  Baptism  is  administered  in  three  differ- 
ent ways,  in  different  countries,  and  by  different 
bodies  of  Christians,  namely,  by  dipping,  pouring, 
and  SPRINKLING.  He  will  also  be  aware,  that  in 
whatever  way  the  water  be  employed,  it  cannot 
take  away  sin.  No  spiritual  benefit  can  be  con- 
veyed by  any  one  mode  more  than  by  another ; 
but,  notwithstanding  this,  it  is  a  serious  and  im- 
portant question  tchich  of  these  has  Divine 
Authority'^  How  did  the  Harbinger  of  Christ, 
having  God's  command  upon  the  subject,  admin- 
ister the  ordinance?  By  which  of  these  modes 
was  Jesus  baptized  ?  and  his  disciples  by  his 
sanction  ?  There  can  be  but  one  mode  that  has 
this  Divine  Authority  ;  a  deviation  from  this  is  a 
deviation  from  the  revealed  will  of  God,  and  can 
be  nothing  better  than  a  mere  human  invention. 
What  is  that  one  authorized  mode  ?  Will  the 
Scriptures  afford  an  inquiring  mind  satisfaction 
on  this  subject  ?  Xo  doubt ;  they  were  in-' 
tended  for  that  purpose,  on  this  as  well  as  on 
every  other  subject  in  which  our  obedience  to  God 
is  required. 

Turn,  then,  your  eye,  reader,  from  the  diversi- 
fied opinions  and  practices  of  men  to  that  unerring 


TO   BAPTISM.  23 

and  uncliangeable  source  of  information  wMch,  in 
these  pages,  we  propose  to  examine.  Two  inquiries 
here  suggest  themselves  : — 

I.  What  does  the  word  in  the  original  language, 
employed  by  the  Spirit  of  God  to  express  this 
ordinance,  signify?  The  verb  baptize  expresses 
an  action:  does  it  express  the  action  of  dipping, 
pouring,  or  sprinkling  i 

II.  What  mode  do  the  circumstances  attending 
the  ordinance  most  evidently  imply  or  favor  ? 

I.  To  express  the  action  by  which  this  ordi- 
nance is  to  be  administered,  the  word  so  chosen 
is  BaTfr^t^co,  wMch  our  translators  have  not  ren- 
dered into  English  by  a  verb  of  our  own  language 
expressive  of  the  same  action,  but  adopted  the 
original  Greek  word,  which,  with  us,  is  to  baptize. 
To  obtain,  therefore,  the  sense  of  this  word,  we 
will  turn  to  a  Lexicon,  where  the  word  in  ques- 
tion is  explained.  We  might  here  call  to  our 
assistance  lexicogra^ers  and  other  learned 
writers  out  of  number;  but  I  may  with  confi- 
dence affirm  that,  in  citing  one,  we  cite  every 
competent  authority  on  the  subject;  for,  in  the 
proper  and  primary  sense  of  the  word  baptize, 
learned  men  of  all  classes  and  countries  are 
agreed,  as  I  shall  show  in  a  future  chapter.  The 
following  is  from  the  excellent  Greek  and  Eng- 
lish Lexicon  of  Dr.  John  Jones,  which  erives  the 


2i  SCRIPTURE   GUIDE 

plain  sense  of  words  without  refining  or  accom- 
modating : — 

'^  BaTttio,  I  dip  ;  I  dye,  stain. 

Barttl^ca,  I  plunge;  I  plunge  in  water,  dij?, 
baptize;  bury,  overwhelm. 

Baritl^o/xai,  I  am  plunged ;  plunge  myself  in 
sorrow  ;  submit  to,  suffer. 

BaTttLOfia,  immersion,  baptism;  plunging  in 
affliction.''^ 

"  We  wonder,"  say  the  Edinburgh  Presbyterian 
Reviewers  :  "if  ever  there  was  a  person  so  igno- 
rant as  to  deny  that  bapto  meant  to  dip. — We 
suppose  it  never  was  denied  by  any  one  that  baj?- 
tizo,  as  well  as  bapto,  signifies  to  dip  or  immerse. " 
Fresb.  Review,  vol.  i.,  1832. 

To  the  unlearned  reader  it  may  be  proper  to 
observe,  that  the  first  of  these  words  is  the  theme 
or  root  of  the  three  following,  and  gives  the 
primary  idea  of  all ;  the  first  sense  of  which  is  to 
dip.  The  second  is  the  word  chosen  by  Inspira- 
tion to  express  the  action  by  which  the  ordinance 
is  administered,  to  baptize,  that  is,  to  plunge. 
The  third  is  the  same,  in  the  passive  form,  used 
by  our  Lord  respecting  his  sufferings,  in  Matt.  xx. 
22,  23,  and  Luke  xii.  50.  The  last  is  the  Scrip- 
ture name  of  the  ordinance.  Baptism ;  the  first 
sense  of  which  is  immersion. 


TO   BAPTISM.  25 

According  to  tMs  autliority,  to  baptize  is  to 
plunge,  to  plunge  in  water,  to  dip ;  and  then, 
figuratively,  to  plunge  or  oyerwhelm,  as  in  sor- 
row, suffering,  or  affliction ;  and  also,  that  Bap- 
tism is  immersion.  I  refer  my  reader  to  a 
subsequent  chapter  of  this  volume,  for  a  con- 
firmation of  the  sense  here  given ;  and,  requesting 
him  to  associate  this  sense  with  the  words  baptize 
and  baptism,  when  they  occur  in  future  sections 
of  Scripture,  in  order  to  observe  whether  that 
sense  harmonizes  with  other  statements  connected 
with  the  ordinance,  we  pass  on  to  notice, 

II.  What  mode  do  the  circumstances  attend- 
ing the  ordinance,  as  now  administered  by  John, 
most  evidently  favor  ? 

1.  We  should  notice  the  place  where  John 
administered  this  ordinance.  It  was  "the  river 
Jordan."  If,  in  reference  to  the  people  of  Jeru- 
salem, a  situation  where  water  might  be  easily 
obtained  for  sprinkling  or  pouring  was  what  John 
required,  we  read  of  our  Lord,  at  this  place,  di- 
recting the  man  that  was  bom  blind  to  go  and 
''  wash  in  the  pool  of  Siloam  ;"  so  we  read  of  the 
"Pool  called  Bethesda,"  and  ''the  Brook  Cedron," 
all  in  or  near  Jerusalem,  and  we  read  of  others  in 
the  Old  Testament ;  and,  without  doubt,  at  some 
of  them  the  penitent  Jews  of  that  city  and  neigh- 
borhood might  have  received  the  ordinan(!e  if 
3 


26  SCRIPTURE   GUTDE 

such  were  the  mode  by  which  John  administered 
it ;  and  it  cannot  reasonably  be  imagined  he  would 
have  required  those  persons  to  go  the  distance  of 
several  miles  for  the  convenience  of  the  River 
Jordan :  it  is  more  reasonable  to  suppose  he 
would  have  baptized  in  every  town  and  village 
where  his  ministry  had  its  intended  effect,  and 
especially  at  or  near  the  metropolis.  This  strongly 
favors  the  opinion,  that  immersion  was  his  mode. 
Thus, 

Dr.  Towerson.  "For  what  need  would  there  have  been 
of  the  Baptist's  resorting  to  great  confluxes  of  water, — were 
it  not  that  the  baptism — was  to  be  performed  by  an  immer- 
sion ?  A  very  little  water,  as  we  know  it  doth  with  us, 
sufficing  for  an  effusion  or  sprinkling."  Booth's  Pcedohaj). 
Exam. 

2.  We  should  remark  next,  that  not  only  was 
the  River  Jordan  chosen  by  John  for  his  baptism, 
but  Matthew  states,  the  people  "  were  baptized 
of  him  IN  Jordan  ;"  and  Mark  adds,  "in  the  River 
of  Jordan."  The  idea  of  going  into  the  water 
of  a  river  for  the  purpose  of  baptizing  by  sprink- 
ling on  the  face,  or  poming  on  the  head,  is  too 
absurd  to  be  entertained. 

3.  Notice  also  John's  language,  addressed  to 
those  whom  he  baptized.  "  I  indeed  baptize  you" 
{sv  v8aTi)  "IN  water;"  not  '^with  water,"  as  it  is 
rendered  in  the  English  authorized  version.     The 


TO  BAPTISM.  27 

passage  was  translated  in  water  in  some  of  the 
early  versions  of  the  New  Testament  into  our 
language.  It  is  in  water  in  the  Yulgate,  Syriac, 
Arabic,  and  Ethiopic  versions ;  it  is  so  rendered 
by  Montanus,  and  recently,  by  that  pre-eminent 
scholar,  Dr.  Campbell  (Principal  of  Marischal 
College,  Aberdeen),  whose  judicious  and,  in  my 
opinion,  unanswerable  Note  upon  the  place  I  mil 
lay  before  my  reader  : — 

Dr.  Campbell.  "So  inconsistent  are  the  interpreters  last 
mentioned  [that  is,  certain  Protestant]  that  none  of  them 
have  scrupled  to  render  ev  rca  lopSai/rj,  in  Jordan;  though 
nothing  can  be  plainer  than  that,  if  there  be  any  incongruity 
in  the  expression  in  tcater,  this,  in  Jordan,  must  be  equally 
incongruous.  But  they  have  seen  that  the  preposition  in 
could  not  be  avoided  there,  without  adopting  a  circumlocu- 
tion— which  would  have  made  this  deviation  from  the  text 
too  glaring.  The  word  (SaTrn^siv,  both  in  sacred  authors  and 
in  classical,  signifies  to  dip,  to  plunge,  to  immerse,  and  was 
rendered  by  Tertullian,  the  oldest  of  the  Latin  fathers, 
tingere ;  the  term  used  for  dyeing  cloth,  which  was  by  im- 
mersion. It  is  always  construed  suitably  to  this  meaning : 
thus  it  is,  ev  vSan,  ev  roi  lopSavri,"  that  is,  iti  water,  in  the 
Jordan.  "  But  I  should  not  lay  much  stress  on  the  preposi- 
tion ev,  which,  answering  to  the  Hebrew  beth,  may  denote 
icith,  as  well  as  in,  did  not  the  whole  phraseology,  in  regard  to 
this  ceremony,  concur  in  evincing  the  same  thing.  Accordingly, 
the  baptized  are  said  to  arise,  emerge,  or  ascend,  ver.  16,  and 
Acts  viii.  39, /roOT  or  out  of  the  wcnter.  When,  therefore,  the 
Greek  word  baptize  is  adopted,  rather  than  translated  into 
modern  languages,  the  mode  of  construction  ought  to  be  pre- 
served so  far  as  may  conduce  to  suggest  its  original  import." 


28  SCRIPTURE   GUIDE 

Let  the  Reader  seriously  consider  what  follows.  "It  is  to 
be  regretted  that  we  have  so  much  eridence  that  even  good 
and  learned  men  allow  their  judgments  to  he  warped  by  the 
sentiments  and  customs  of  the  sect  which  they  prefer.  TTie 
true  partizan,  of  whatever  denomination,  always  inclines  to 
correct  the  diction  of  the  Sjnrit  hy  that  of  the  party."  Four 
Gospels,  Note  on  Matt.  iii.  11. 

Terttjllian,  who  lived  within  a  century  after  the  apostle 
John,  mentions  expressly  the  people,  quos  Joannes  in  Jor- 
dane  tinxit,  "  whom  John  dipped  in  Jordan."  In  Stennet's 
Ansicer  to  Eussen. 

Would  it  not  be  absurd  to  render  the  passage, 
"John  baptized  with  the  Jordan?"  and  if  of 
necessity  it  must  be  "in  the  Jordan,"  then  it 
undeniably  follows,  it  must  be  "in  water;"  and 
baptism  in  water,  or  in  a  river,  wherever  so  ob- 
served throughout  the  world,  is  baptism  by  immer- 
sion. But  I  hope  to  satisfy  any  candid  inquirer 
on  this  subject  in  a  future  chapter. 

Mr.  Hervey,  when  contending  that  ev  signifies  in,  adds, 
"  I  can  prove  it  to  have  been  in  peaceable  possession  of  this 
signification  for  more  than  two  thousand  years."  "Every 
one  knows,"  he  observes  in  another  place,  that  with  "is  not 
the  native,  obvious,  and  literal  meaning ;  rather  a  meaning 
swayed,  influenced,  moulded,  by  the  preceding  or  following 
word."     Letters  to  Jlr.   Wesley,  Let.  X.  and  11. 

Dr.  Lightfoot  and  Dr.  Adam  Clarke,  "That  the  bap- 
tism of  John  was  by  p)lunging  the  body,  after  the  same  manner 
as  the  washing  unclean  persons — was,  seems  to  appear  from 
those  things  which  are  related  of  him  ,•  namely,  that  he  bap- 
tized in  Jordan,  that  he  baptized  in  Enon,  'because  there  was 


TO   BAPTISM.  29 

mncii  water  there/-"  &c.     In  Br.  Clarke's  Commentary,  at  the 
end  of  Mark. 

Inference. — If,  then,  I  am  a  sincere  inquirer 
after  the  will  of  God,  and  disposed  to  gather  that 
will  from  what  God  has  been  pleased  to  reveal  in 
his  Word  for  that  purpose,  I  am  constrained,  from 
the  foregoing  Scriptures,  to  draw  the  following 
inference,  namely,  That  John  baptized  none  but 
those  who  gave  him  satisfactory  evidence  of  being 
conscious  of  their  sin  and  guilt  before  God,  and 
whom  he  exhorted  to  repent  and  to  believe  iu 
Jesus ;  and  as  to  the  mode,  that  he  immersed  them 
in  water,  in  the  Jordan. 


II. — The  Baptism  of  Jesus  Christ,  from  the  four 
Evangelists. 

Our  Lord's  Baptism  we  next  jB.nd  immediately 
following  the  foregoing  account  of  John.  This 
place  attaches  to  it  infinite  interest,  by  the  infinite 
dignity  of  the  Person  baptized. 

Matt.  iii.  13 — 15.  Then  cometh  Jesus  from  Galilee  to  Jor- 
dan unto  John  to  be  baptized  of  him.  But  John  forbade 
Him,  saying,  I  have  need  to  be  baptized  of  Thee,  and  comest 
Thou  to  me  ?  And  Jesus  answering,  said  unto  him,  Suffer  it 
to  be  so  now :  for  thus  it  becometh  us  to  fulfil  aU  righteous- 
ness. Then  he  suffered  him,  Mark  i.  9.  [Thus]  Jesus  came 
from  Kazareth  of  Gralilee,  and  was  baptized  of  John  in 
Jordan. 

3* 


30  SCRIPTURE  GUIDE 

Matt.  iii.  16.  And  Jesus,  when  He  was  baptized,  went  up 
straightway  out  of  the  water.  Mark  i.  10.  And,  coming  up 
out  of  the  water,  and  praying,  the  heaven  was  opened,  and 
the  Holy  Ghost  descended  in  a  bodily  shape  like  a  dove  upon 
Him,  and  a  voice  came  from  heaven,  which  said,  Thou  art 
my  beloved  Son;  in  Thee  I  am  well  pleased.  And  Jesus 
Himself  began  to  be  about  thirty  years  of  age.  Luke  iii. 
21—23. 

And  John  bare  record,  saying,  I  saw  the  Spirit  descending 
from  heaven  like  a  dove,  and  it  abode  upon  Him.  And  look- 
ing upon  Jesus  as  He  walked,  he  saith.  Behold  the  Lamb 
of  God,  which  taketh  away  the  sins  of  the  world !  And  I 
saw,  and  bare  record  that  this  is  the  Son  of  God.  These 
things  were  done  in  Bethabara,  where  John  was  baptizing. 
John  i.  28—36. 

What,  pious  Keader,  shall  we  say  of  the  Per- 
son baptized  in  this  case  I  What  an  honor  is 
hereby  attached  to  the  ordinance,  and  conse- 
quently to  all  that  duly  follow  the  example  of  the 
Kedeemer  in  it ! 

Let  the  man  who  slights  and  contemns  this 
Sacred  institution,  calling  it  "an  useless,  unmean- 
ing ceremony,  incapable  of  washing  away  sin,  or 
of  effecting  any  good,"  read  these  verses,  and  view 
the  immaculate  Son  of  God,  who  had  "  no  sin" 
to  wash  away,  proceeding  from  Galilee  down  to 
Jordan  "to  be  baptized."  Let  him  see  the 
"Wisdom  of  God"  entering  the  streams,  and 
bowing  beneath  them, 

''The  emblem  of  his  future  grave !" 


TO  BAPTISM.  31 

This,  we  should  suppose,  would  induce  a  different 
sentiment  of  the  ordinance,  and  silence  every 
objection  to  the  practice  of  it.  And  if  a  sight 
of  Christ  in  Jordan  had  not  that  effect,  let  him 
hear  and  see  the  approbation  of  the  Father  and 
Spirit  testified  on  this  very  occasion,  and  imme- 
diately upon  his  submission  to  this  sacred  rite. 
Never  was  an  ordinance  so  honored  !  Here  is  a 
dignity  given  to  it  infinitely  exceeding  any  of  the 
rites  of  the  Old  Testament.  Each  Person  of  the 
sacred  Trinity  is  specially  presented,  and  each 
Divine  Person  gives  it  the  testimony  of  his  ap- 
probation !  The  blessed  Redeemer  submits  to  be 
baptized  ;  the  Father,  at  the  instant  of  his  rising 
from  the  water,  calls  Him  Ms  beloved  Son,  in 
whose  conduct  He  was  well  pleased;  and  the 
Divine  Spirit,  at  the  same  instant,  descended 
upon  Him  in  a  visible  form  !  Oh,  to  have  wit- 
nessed this  scene,  how  overwhelming  !  Nothing, 
eince  the  commencement  of  time,  has  equaled  in 
sublimity  and  glory,  this  wonderful  event. 

Four  things  are  to  be  noticed  in  this  place. 

1.  The  Reason  why  Christ  would  be  baptized ; 
upon  which,  hear  the  very  learned 

WiTSius.  "  Our  Lord  would  be  baptized,  that  He  might 
conciliate  authority  to  the  baptism  of  John ;  that  by  his  own 
example,  He  might  commend  and  sanctify  our  baptism;  that 
men  might  not  be  loth  to  come  to  the  baptism  of  the  Lord, 


32  SCRIPTURE   GUIDE 

seeing  the  Lord  was  not  backward  to  come  to  the  baptism  of 
a  servant;  that,  by  his  baptism,  He  might  represent  the 
future  condition  both  of  Himself  and  his  followers;  first 
humble,  then  glorious ;  now  mean  and  low,  then  glorious 
and  exalted ;  that  represented  by  immersion,  this  by  emersion 
— and,  finally  to  declare  by  his  voluntary  submission  to  bap- 
tism, that  He  would  not  delay  the  delivering  up  of  Himself 
to  be  immersed  in  the  torrents  of  hell,  yet,  with  a  certain  faith 
and  hope  of  emerging."     Peed.  Exam. 

2.  The  Time  chosen  for  fulfilling  the  promise 
of  pouring  forth  the  Spirit  upon  Christ.  This  is 
noticed  and  improved  by  the  pious 

Dr.  Doddridge.  ''Jesus  had  no  sin  to  wash  away,  yet 
He  was  baptized ;  and  God  owned  that  ordinance  so  far  as 
to  make  it  the  season  of  pouring  forth  the  Spirit  upon  Him. 
And  where  can  we  expect  this  sacred  efi'usion,  but  in  a  con- 
scientious and  humble  attendance  upon  Divine  appoint- 
ments V     Fam.  Expos,  on  the  text. 

3.  The  Language  of  Christ,  in  answer  to  John ; 
which  is  thus  explained  by  an  esteemed  Commen- 
tator : — 

The  Rev.  Thomas  Scott.  "Thus  it  becometh  us,  etc." 
"  We  never  find  that  Jesus  spake  of  Himself  in  the  plural 
number ;  and  it  must  therefore  be  allowed.  He  meant  John 
also,  and  all  the  servants  of  God,  in  a  subordinate  sense.  It 
became  Christ  as  our  surety  and  our  example,  perfectly  to 
fulfil  all  righteousness ;  it  becomes  us  to  walk  in  all  the  com- 
mandments and  ordinances  of  God,  without  exception,  and 
to  attend  on  every  Divine  institution — as  long  as  it  continues 
in  force.  Thus  far  Christ's  example  is  obligatory."  Com' 
vientary  on  Matt.  iii.  13 — 15. 


TO   BAPTISM.  33 

4.  The  Circumstance  immediately  following  Ms 
baptism,  namely,  Ms  "coming  up  out  of  the 
water,"  which  evidently  implies  that  He  went 
down  into  it,  as  is  expressly  said  of  Philip  and 
the  Eunuch,  Acts  viii.  38 ;  a  circumstance  re- 
quired in  no  mode  of  baptism  but  immersion,  and 
hence,  we  infer  that  Jesus  was  buried,  or  im- 
mersed in  the  water.  To  this  mode  of  baptism 
our  blessed  Saviour  plainly  alludes  when  referring 
to  his  overwhelming  sufferings,  in  Luke  xii.  50, 
which  we  shall  examine  hereafter. 

Dr.  Campbell's  Translation.  "Jesus  being  baptized,  no 
sooner  rose  out  of  the  water  than  heaven  was  opened  to  Him." 
Four  Gospels,  Matt.  iii.  16. 

Dr.  Doddridge's.  "  And  after  Jesus  was  baptized,  as  soon 
as  He  ascended  out  of  the  water,  behold,  the  heavens  were 
opened  unto  Him."     In  Loe. 

Dr.  Macknight.  Jesus  "submitted  to  be  baptized,  that 
is,  buried  under  the  water  by  John,  and  to  be  raised  out  of  it 
again,  as  an  emblem  of  his  future  death  and  resurrection." 
Apostolical  Epistles.     Note  on  Kom.  vi.  4. 

Bishop  Taylor.  "  The  custom  of  the  ancient  Churches 
was  not  sprinkling,  but  immersion  ;  in  pursuance  of  the  sense 
of  the  word  in  the  commandment,  and  the  example  of  our 
blessed  Saviour."     Poid.  Exam. 

I  never,  my  reader,  can  think  of  the  Baptism  of 
this  Glorious  and  Divine  Person — the  Son  of  God 
— the  Lord  from  Heaven — the  righteous  Judge 
of  the  last  day — the  Author  of  our  Salvation,  and 
the  Giver  of  eternal  Life,  but  with  feelings  of  the 


34  SCRIPTURE   GUIDE 

deepest  interest.  We  observe  Him  here  proceed- 
ing on  his  long  journey,  for  Nazareth  was  three 
days'  journey  from  Jerusalem,  and  not  less  from 
Bethabara ;  the  object  expressly  is,  "to  be  bap- 
tized." We  observe  Him  admitting  of  no  argu- 
ment against  his  submission  to  that  rite  ;  and  we 
ought  never  to  forget  how  He  associated  his 
people,  his  followers,  with  Himself,  "thus  it  be- 
cometh  us!"  the  servant  as  well  as  the  Lord,  the 
members  as  well  as  the  Head,  "to  fulfil  all"  prac- 
tical "righteousness;"  all  that  God  enjoins  and 
requires.  How  strong  is  the  obligation  to  realize 
what  the  Saviour  here  intended  !  Who  will  not 
concur  in  the  pious  decision  of  Mr.  Polhill  ? 
"the  pattern  of  Christ  and  the  Apostles  is  more 
to  me  than  all  the  human  wisdom  in  the  world." 
Nor  can  any  one  deny  me  the  following 

Inference. — The  Baptism  of  Jesus,  as  an  Ex- 
ample, is  fulfilled  in  the  baptism  of  a  Believer  by 
Immersion,  and  in  no  other  case. 

III. —  Christ  Baptizing,  hy  his  Disciples. 

This  is  the  only  mention  of  our  Lord's  bap- 
tizing, or  of  the  disciples  doing  so  by  his  authority 
and  direction,  during  his  corporeal  presence  with 
them ;  and,  consequently,  it  claims  our  very  serious 
attention. 


TO   BAPTISM.  35 

John  iii.  22 — 27.  After  these  things  came  Jesus  and  his 
disciples  into  the  land  of  Ju.dea;  and  there  he  tarried  with 
them  and  baptized.  And  they  came  unto  John,  and  eaid 
unto  him,  Rabbi,  he  that  was  with  thee  beyond  Jordan,  to 
whom  thou  barest  witness,  behold,  the  same  baptizeth,  and 
all  men  come  to  Him.  John  answered  and  said,  A  man  can 
receive  nothing,  except  it  be  given  him  from  heaven.  He 
must  increase,  but  I  must  decrease. 

Chap.  iv.  1 — 3,  When,  therefore,  the  Lord  knew  how  the 
Pharisees  had  heard  that  Jesus  made  and  baptized  more  dis- 
ciples than  John,  (Though  Jesus  Himself  baptized  not,  but 
his  disciples,)  He  left  Judea,  and  departed  again  into  Galilee. 
X.  40 — 42.  And  He  went  away  again  beyond  Jordan,  into 
the  place  where  John  at  first  baptized.  And  many  believed 
on  Him  there. 

The  import  of  this  passage  is  simply  this, 
— Jesus  went  into  the  land  of  Judea  and  baptized 
certain  disciples,  many  hearing  of  Him,  and  re- 
membering what  John  had  preached  concerning 
Him,  flocked  to  Him, — and  soon  it  was  generally 
known  and  said,  as  the  happy  fruit  of  his  labors, 
That  Jesus  made  and  baptized  more  disciples  than 
John  ;  upon  which  the  Saviour  departed  and  went 
into  Galilee.  He  again,  however,  visited  this  in- 
teresting place,  and  many  more  believed  on  Him 
there.  It  is  added  by  the  evangelist,  that  Jesus 
Himself  did  not  baptize,  but  his  disciples  admin- 
istered the  sacred  rite  in  his  name,  and  by  his 
direction  and  authority;  and  being  thus  done,  it 
is  the  same  as  if  the   Saviour  had  baptized  by 


36  SCRIPTURE   GUIDE 

his  own  hands ;  and  it  is  therefore  said,  ''  Jesus 
baptized." 

The  chief  thing  to  be  noticed  here,  and  it  is 
certainly  of  importance  on  our  first  inquiry,  is 
this,  that  Christ  made  disciples  before  He  bap- 
tized them.  He  did  not  begin  by  baptizing,  and 
afterwards  instructing ;  but  He  first  taught  them 
his  Gospel,  and  they  believing  and  embracing  his 
Word,  are  thereby  "  made  disciples ;"  and  hence 
they  are  said  to  ''come  to  Him,"  to  conform  to 
his  commandments ;  and  then,  secondly.  He  bap- 
tized them.  As  this  is  all  the  Evangelists  have 
recorded  respecting  Christ's  baptizing,  through 
the  whole  of  his  ministry,  this  is,  consequently,  all 
in  which  the  Practice  of  Christ  is  given  for  the 
guide  of  his  people.  What  we  are  to  understand 
by  ''disciples,"  or  "making  disciples,"  is  thus 
described  by 

Dr.  Owen.  "  By  the  disciples  of  Christ,  I  intend  them,  and 
them  only,  who  profess  faith  in  his  person  and  doctrine,  etc. — 
This  is  the  method  of  the  Gospel,  that  first  men,  by  the 
preaching  of  it,  be  made  disciples,  or  be  brought  unto  faith 
in  Christ,  and  then  to  be  taught  to  do  and  observe  whatever. 
He  commands."  Peed.  Exam.  So  Mr.  Baxter:  "A  dis- 
ciple and  a  Christian  are  all  one."     Ihid. 

Christ,  however,  may  be  heard  for  Himself, 
as  to  what  is  intended  by  Ms  disciples :  "  Who- 
soever doth  not  bear   his  cross,  and  come  after 


TO   BAPTISM.  3t 

Me,  cannot  be  my  disciple."  Luke  xiv.  21.  What- 
ever, therefore,  may  be  said  in  favor  of  infant 
baptism,  it  cannot  be  said,  that  either  Christ's 
Example  or  Practice  afford  it  any  support ;  and 
we  shall  presently  come  to  his  Command  on  the 
subject.  But  in  passing  from  noticing  the  Prac- 
tice of  Jesus,  let  me  cite  the  words  of  one  of  the 
most  eminent  Psedobaptist  Commentators  on  the 
Bible,  England  has  ever  known : — 

The  Eev.  T.  Scott.  "  The  baptism  of  Jesus  was,  doubt- 
less, of  adults  alone."     Commentary  on  John  iii.  22 — 24. 

lY.— John's  Baptism,  in  u^non. 

The  next  passage  we  find  on  our  subject  is  con- 
tained in  a  few  words.  It  is,  however,  of  powerful 
import  relative  to  the  Mode. 

John  iii.  23.  And  John  also  was  baptizing  in  ^non,  near 
to  Salim,  because  there  was  much  water  there;  and  they 
came  and  were  baptized. 

Of  the  Persons  here  alluded  to,  as  baptized  by 
the  Harbinger  of  the  Redeemer,  nothing  is  said 
descriptive  of  them,  except  that  "  they  came"  to 
John,  as  the  penitent  Jews  had  before  done  at 
Jordan,  and,  like  them,  "were  baptized;"  which 
implies,  that  it  was  their  own  voluntary  act  thus 
to  seek  this  holy  rite  :  and  if  so,  they  must  have 
been  previously  instructed. 
4 


38  SCRIPTURE   GUIDE 

But,  in  reference  to  our  inquiry  on  the  Mode 
of  baptism,  this  passage  is  of  great  weight.  We 
have  here  the  Keason  assigned,  on  account  of 
which  John  chose  the  place  where  we  now  find 
him  pursuing  his  divinely-appointed  work.  He 
is  baptizing  in  JEnon,  "because  there  was  much 
WATER  there."  No  candid  Christian,  I  think,  can 
object  to  the  following 

Inference. — If  John  chose  a  place  for  the 
purpose  of  baptizing,  on  account  of  one  circum- 
stance necessary  for  that  ordinance,  namely, 
"  because  there  was  much  water  there,"  then  his 
Mode  of  baptism  required  much  water:  But 
much  water  is  not  necessary  for  any  Mode  of  bap- 
tism but  Immersion,  and  hence,  without  doubt, 
that  was  his  practice.  The  same  inference  was 
drawn,  with  as  little  doubt,  by  the  illustrious 
Psedobaptists  following  : — 

Calvin.  "From  these  words,  John  iii.  23,  it  may  be  in- 
ferred, that  baptism  was  administered,  by  John  and  Christ, 
by  plunging  the  whole  body  under  water."     Peed.  Exam. 

Dr.  Whitby.  "  On  vSara  rroXXa  771^  ekci, — Because  there  was 
much  water  there,  in  which  their  whole  bodies  might  be  dip- 
ped :  for  in  this  manner  only  was  the  Jewish  baptism  per- 
formed, by  a  descent  into  the  water,  Acts  viii.  38,  and  in 
ascent  out  of  it,  verse  39,  and  a  burial  in  it.  Rom.  vi.  3,  4. 
Col.  ii.  12."  Annot.  on  the  place.  See  Drs.  Lightfoot  and 
A.  Clarke,  already  quoted. 

My  Reader  need  not  be  told,  that  those  who 


TO   BAPTISM.  39 

practice  sprinkling  never  go  to  rivers,  or  places 
of  much  water,  to  administer  the  ordinance ;  and 
if  they  should  do  so,  the  great  quantity  of  the 
water  could  not  be  assigned  as  the  reason  for 
choosing  such  places ;  because  in  their  Mode,  a 
very  small  quantity  only  is  required.  Not  much 
candor  is  necessary  to  admit  the  truth  so  plainly 
conveyed  as  in  this  passage. 

The  remark  some  have  made,  that  the  words, 
"much  water,"  should  be  "many  waters,"  and 
refer  to  many  shallow  streams,  is  sufficiently 
answered  by  a  learned  Psedobaptist  expositor, 
who  thus  renders  and  explains  the  passage  : — 

Dr.  Doddridge.  "John  was  also,  at  that  time,  baptizing 
at  ^non, — and  he  particularly  chose  that  place,  because 
there  was  a  great  quantity  of  water  there,  which  made  it  very 
conrenient  for  his  purpose."  "  Nothing,  isurely,  can  be  more 
evident,  than  that  [polla  hudata,]  many  toalers,  signifies  a 
large  quantity  of  loater,  it  being  sometimes  used  for  the 
Euphrates.  Jer.  li.  13.  {Septuag.)  To  which,  I  suppose, 
there  may  be  an  allusion,  Eev.  xvii.  1.  Compare  Ezek. 
xliii.  2,  and  Rev.  i.  15;  xiv.  2;  xix.  6;  where  the  voice 
of  many  icaters  does  plainly  signify  the  roaring  of  a  high 
sea."     Fam.  Expos.    Paraph,  and  Note  on  the  place. 


Y. — References  of  Jesus   Christ  to  John,   his 
Baptism  and  Success. 

As  the    passage,    in  the    preceding    section, 
contains  the  last  record  of  John's  baptizing,  it 


40  SCRIPTURE   GUIDE 

appears  proper  to  follow  it  by  the  reference  of 
Jesus  to  his  Harbinger  and  his  labors,  when  he 
was  no  more. 

Mark  xi.  29 — 33.  And  Jesus  answered  and  said  unto 
them,  I  will  also  ask  you  one  question.  The  baptism  of 
John,  was  it  from  heaven  or  of  men  ?  answer  me.  And  they 
reasoned  with  themselves,  saying,  If  we  shall  say.  From 
heaven ;  He  will  say,  Why  then  did  ye  not  believe  him  ? 
But  if  we  shall  say,  Of  men :  all  the  people  will  stone  us  : 
Luke  XX.  6,  they  feared  the  people;  for  all  men  counted 
John,  that  he  was  a  prophet  indeed.  And  they  answered  and 
said  unte  Jesus,  "We  cannot  tell. 

Luke  vii.  29,  30.  And  all  the  people  that  heard  Him,  and 
the  Publicans,  justified  God,  being  baptized  with  the  baptism 
of  John.  But  the  Pharisees  and  lawyers  rejected  the  counsel 
of  God  against  themselves,  being  not  baptized  of  him. — Matt^ 
xi.  11.  Among  them  that  are  born  of  women,  there  hath  not 
risen  a  greater  than  John  the  Baptist.  He  was  a  burning 
and  a  shining  light.     John  v.  35. 

Here  observe  1.  The  Redeemer,  in  these  and 
other  passages,  gives  John  a  high  eminence  among 
the  servants  of  God :  never  had  our  world  witnessed 
a  more  illustrious  man. 

2.  From  the  question  which  the  Redeemer 
proposed  to  the  Jews,  whether  the  baptism  of 
John  was  from  heaven  or  of  men  ?  in  order  to 
convict  them  of  their  guilt  in  treating  John's 
labors  as  they  had  done,  it  will  evidently  follow, 
that  it  was  "from  heaven."  Had  John's  bap- 
tism been  borrowed  from  Jewish  proselyte  baptism, 
it  would  have  been  of  men,  for  that  is  unknown  in 


TO    BAPTISM.  4l 

the  Word  of  God,  and  then  the  question  might 
have  been  answered  without  hesitation,  and  the 
design  of  our  Lord,  in  that  case,  could  not  have 
been  realized. 

3.  The  common  people,  who  heard  John's  min- 
istry, the  Saviour  adds,  justified  God,  that  is, 
approved  of  the  Divine  conduct  in  John's  ministry 
and  baptism;  and  this  they  evinced  in  "being 
baptized  with  the  baptism  of  John,"  while  classes 
of  higher  religious  repute,  "the  Pharisees  and 
lawyers,"  in  contempt  of  this  messenger  of  God, 
and  his  message  too,  ^'rejected  the  counsel  of  God 
against  themselves,  being  not  bajjtized  of  Him." — 
Here  our  Lord  plainly  indicates  that  the  ordi- 
nance of  baptism  was  a  part  of  "the  counsel 
of  God,"  that  is,  his  mind  and  will ;  and,  as 
far  as  this  rite  is  contemned,  so  far  the  counsel 
of  God  is  "  rejected ;"  and  it  is,  emphatically, 
"  against  themselves"  if  persons  thus  oppose  what 
God  enjoins. 

Inference. — If  John,  who  was  but  a  man,  is 
to  be  so  highly  regarded,  and  his  baptism  received 
as  "the  counsel  of  God;"  so  that  neglect  of  it 
thus  meets  the  marked  disapprobation  of  our 
Redeemer ;  how  much  more  may  the  Divine  dis- 
pleasure be  expected  on  them  who  slight  this 
sacred  ordinance  in  that  still  more  interesting 
form,  in  which  we  shall  presently  find  it, — enjoined 
4* 


42  SCRIPTURE  GUIDE 

by  Him,  whose  name  is  written,  "  King  of  kings, 
and  Lord  of  lords  !"  Surely  I  may  add,  "  If  they 
escaped  not  who  refused  him  that  spake  on  earth, 
much  more  shall  not  we  escape,  if  we  turn  away 
from  Him  that  speaketh  from  heaven  I"  Heb. 
xii.  25. 

YI. — Christ  represents  his  Sufferings  under  the 
Figure  of  " a  Baptism.^^ 

Matt.  XX.  22,  23.  But  Jesus  answered  and  said,  Ye  know 
not  what  ye  ask.  Are  ye  able  to  drink  of  the  cup  that  I  shall 
drink  of,  and  to  be  baptized  with  the  baptism  that  I  am  bap- 
tized with?  They  say  unto  Him,  We  are  able.  And  He 
said  unto  them.  Ye  shall  drink  indeed  of  my  cup,  and  be 
baptized  with  the  baptism  that  I  am  baptized  with :  but 
to  sit  on  my  right  hand,  and  on  my  left,  is  not  mine  to  give, 
but  it  shall  be  given  to  them  for  whom  it  is  prepared  of  my 
Father. 

Luke  xii.  50.  But  I  have  a  baptism  to  be  baptized  with  j 
and  how  am  I  straitened  till  it  be  accomplished  ! 

Our  Lord,  in  these  affecting  and  impressive 
passages,  is  referring  to  the  greatness  of  his  ap- 
proaching sufferings, — and,  by  a  metaphor,  he 
calls  them  "  a  Baptism. "  An  interesting  question 
from  hence  arises,  in  reference  to  our  second  in- 
quiry, Does  sprinkling  a  little  water  on  the  face, 
or  being  totally  immersed  and  overwhelmed  in  a 
large  quantity,  most  appropriately  exhibit  an 
image  of  the  severity  of  the  suffermgs  of  Christ  ? 


TO  BAPTISM.  43 

The  following   extracts  will,   I  have  no  doubt, 
represent  my  reader's  opinion. 

Dr.  Doddridge  thus  paraphrases  the  places:  "Are  you 
able  to  drink  of  the  bitter  cup  of  which  I  am  now  about  to 
drink  so  deep,  and  to  be  baptized  -with  the  baptism,  and 
plunged  into  that  sea  of  suflFerings  with  which  I  am  shortly 
to  be  baptized,  and,  as  it  were,  overwhelmed  for  a  time  ?" 
Fam.  Expos.,  on  the  place. 

Dr.  Campbell's  Translation:  "I  have  an  immersion  to 
undergo;  and  how  am  I  pained  till  it  be  accomplished!" 
Four  Gospels,  in  loc. 

WiTSius.  "Immersion  into  the  water,  is  to  be  considered 
by  us,  as  exhibiting  that  dreadful  abyss  of  Divine  Justice, 
in  which  Christ,  for  our  sins,  was  for  a  time,  as  it  were, 
absorbed;  as  in  David,  his  type,  he  complains,  Ps.  Ixix.  2. 
/  am  come  into  deep  waters,  where  the  floods  overflow  me." 
CEcon.  of  the  Cov.  L.  IV.  o.  xvi.  s.  26. 

The  Eev.  James  Hervey  expresses  himself,  on  this  sub- 
ject, with  great  energy.  "He  longed,  beneficent,  blessed 
Being  !  He  longed  for  the  fatal  hour.  He  severely  rebuked 
one  of  his  discijiles  who  would  have  dissuaded  Him  from 
going  as  a  volunteer  to  the  cross.  He  was  even  straitened, 
under  a  kind  of  holy  uneasiness,  till  the  dreadful  work  was 
accomplished;  till  He  was  baptized  with,  the  baptism  of  his 
suflFerings,  bathed  in  blood,  and  plunged  in  death  I"  Theron 
and  Aspasio. 

"  Sir  Harry  Trelawney,  under  whose  impressive  min- 
istry," says  the  late  amiable  Rev.  James  Dore,  of  London, 
"my  first  religious  feelings  were  invigorated,  referring  to 
those  words  of  our  Lord,  exclaimed  to  this  eflfect:  'Here,  I 
must  acknowledge,  our  Baptist  brethren  have  the  advantage  : 
for  our  Redeemer's  suflFering  must  not  be  compared  to  a  few 
drops  of  water  sprinkled  on  the  face,  for  He  was  plunged  into 
distress,  and  his  soul  was  environed  with  sorrows.'"  Ser- 
mons on  Baptism. 


44  SCRIPTURE   GUIDE 

Inference. — If  our  Lord  intended  the  ordi- 
nance of  baptism  to  exhibit  an  image  of  the  over- 
whelming sorrows  of  his  soul,  in  the  garden  and 
on  the  cross,  his  intention  is  frustrated  by  the 
change  of  immersion  into  sprinkling  !  And  if  this 
be  admitted,  and  it  cannot  be  denied,  what  de- 
vout Christian  can  think  of  this  change  but  with 
deep  regret ! 

YII. — The  Commission  which  our  Lord  gave 
his  Apostles  about  the  time  of  his  Ascension 
into  Heaven,  containing  the  formal  Institution 
of  Christian  Baptism. 

We  have  already  seen  that  Baptism,  as  a  New- 
Testament  ordinance,  was  instituted  of  God,  and 
enjoined  upon  John  as  the  Herald  and  Precursor 
of  Christ.  It  is  evident,  also,  that  John  admin- 
istered it  upon  an  admitted  or  professed  acknow- 
ledgment of  faith  "in  Him  who  was  to  come  after 
him."  Acts  xix.  4.  But  after  our  Redeemer 
had  come,  and  finished  his  work,  an  alteration 
was  necessary  in  this  particular  circumstance. 
None  on  earth,  but  Jesus,  could  make  that  altera- 
tion ;  and  He,  as  Head  and  Lord  of  the  Church, 
now  does  it ;  requiring  it  to  be  henceforth  ad- 
ministered, "  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."     This  I  con- 


TO  BAPTISM.  45 

sider  as  a  renewed  institution  of  the  same  sacred 
rite,  altered  only  in  its  reference  to  the  coming 
of  Christ  to  set  up  his  kingdom.  And,  what  adds 
greatly  to  the  solemnity  of  it  in  this  renewed  form, 
our  Lord  delayed  its  institution  till  his  last  mo- 
ments on  earth,  and  then  united  it  with  his  final 
parting,  and  solemn  charge,  given  by  Matthew 
and  Mark  in  the  verses  following. 

Matt,  xxviii.  16 — 20.  Then  the  eleven  disciples  went  away 
into  Galilee,  into  a  mountain  where  Jesus  had  appointed 
them.  And  Jesus  came  and  spake  unto  them,  saying.  All 
power  is  given  unto  me  in  heaven  and  in  earth.  Go  ye, 
therefore,  and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost:  Teach- 
ing them  to  observe  all  things  whatsoever  I  have  commanded 
you:  and,  lo,  I  am  with  you  alway,  even  unto  the  end  of  the 
world.     Amen. 

Mark  xvi.  15 — 19.  And  He  said  unto  them,  Go  ye  into 
all  the  world,  and  preach  the  Gospel  to  every  creature.  He 
that  believeth,  and  is  baptized,  shall  be  saved;  but  he  that 
believeth  not  shall  be  damned.  So  then,  after  the  Lord  had 
spoken  unto  them.  He  was  received  up  into  heaven,  and  sat 
on  the  right  hand  of  God. 

How  solemn  and  interesting  was  this  occasion  ! 
The  Redeemer  had  undergone  the  baptism  of  his 
sufferings,  last  described — He  had  been  bathed  in 
blood  in  the  garden  ! — He  had  sunk  into  death  on 
the  cross,  under  floods  of  wrath,  due  to  mankind ! 
But  now  He  is  risen  triumphant,  and  is  about  to 
ascend  to  his  glory. 


46  SCRIPTURE   GUIDE 

He  had  appointed  his  disciples  to  meet  Him 
ou  a  mountain  of  Galilee,  where  He  was  to  give 
them  his  last  most  solemn  and  important  charge, 
contained  in  the  verses  above.  The  interesting 
hour  is  come  :  we  may  be  sure  the  disciples  are 
eager  to  catch  every  word  from  their  ascending 
Lord,  and  that  He  would  give  them  his  directions 
in  the  plainest  language  possible. 

He  begins  by  encouraging  their  sorrowful  minds 
by  a  view  of  his  supreme  power  in  heaven  and 
earth — in  heaven,  to  give  them  the  Holy  Spirit ; 
to  employ  the  angels  in  their  behalf;  and,  finally, 
to  bestow  the  kingdom  of  heaven  upon  them.  So 
He  had  all  power  in  earth,  to  gather  his  church 
out  of  all  nations ;  to  subdue  or  restrain  his 
enemies ;  and  to  reign  over  and  dwell  with  his 
people  as  Lord  and  King  of  Zion. 

Then  the  Saviour  gives  them  the  ever  memora- 
ble Commission  for  preaching  and  baptizing, 
which  we  cannot  too  attentively  consider.  If  you 
think  there  is  any  obscurity  in  the  one  Evangelist, 
the  other  will  explain  him ;  and  this  explanation 
you  will,  no  doubt,  esteem  preferable  to  ten 
thousand  criticisms.  By  uniting  the  words  of 
both,  they  may  be  thus  disposed  :  "  Go  ye,  there- 
fore, into  all  the  world;  teach  all  nations,  and 
preach  the  gospel  to  every  creature ;  him  that 
believeth  baptize,  in  the  name  of  the  Father,  and 


TO   BAPTISM.  41 

of  the  Son,  and  of  the  Holy  Ghost,  and  he  shall 
be  paved ;  but  he  that  believeth  not,  shall  be 
damned :  and,  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world.     Amen." 

Our  Great  Legislator,  who  only  has  the  right 
to  enact  laws  for  his  church,  to  whom  we  must 
submit,  and  who  will  have  nothing  taken  away 
from,  or  added  to  his  Word,  Rev.  xxii.  19,  has 
here  described  to  his  apostles  the  person  to  whom 
they  are  to  administer  this  his  ordinance,  namely, 
the  believer — the  person  who  shall  cordially  be- 
lieve the  gospel  which  they  shall  preach.  And  if 
we  allow  Him  to  have  expressed  his  mind  clearly 
and  fully,  He  restricts  the  ordinance  to  the  believer 
alone.  He  has  given  no  direction  to  admit  any 
other  to  it ;  and  who  will  dare  to  speak  where  He 
is  silent  ?  Who  shall  enlarge  or  extend  the  limits 
which  He  has  prescribed  ?  or,  w^ho  will  dare  to  go 
beyond,  or  attempt  to  remove,  the  boundaries 
He  has  fixed  and  established  ?  Surely  the  mind 
of  a  true  disciple  recoils  at  the  thought.  Let  us 
now  hear  the  remarks  of  some  eminent  P^edobap- 
tist  writers  on  these  passages  : — 

The  Rev.  Archibald  Hall,  a  Presbyterian.  "  How  grand 
and  awful  is  that  weighty  preface  to  the  institution  of  Chris- 
tian baptism !  Matt,  xxviii.  18,  19.  "Who  is  that  daring, 
insolent  worm,  that  will  presume  to  dispute  the  authority,  or 
change  the  ordinances  of  Him  who  is  given  to  be  Head  over 
all  things  to  the  Church?     The  solemnity  of  this  ordinance 


48  SCRIITUBE   GUIDE 

is  complete  ,•  and  all  the  purposes  of  its  institution  are  secured 
by  the  authority  and  blessing  of  Christ.  His  laws  are  not 
subject  to  any  of  those  imperfection  which  are  attendants 
of  the  best  contrived  system  among  men,  and  frequently 
need  explanations,  amendments,  and  corrections.  It  is  most 
dangerous  and  presumptuous  to  add  any  ceremony,  or  to  join 
any  service,  on  any  pretence,  unto  Heaven's  appointment." 
Gospel  Worship,  Vol.  I. 

The  late  Rev.  Charles  Simeox,  of  Cambridge,  an  eminent 
Episcopalian,  has  given  us  a  skeleton  of  a  sermon  on  this 
Commission  of  Christ,  in  which  he  proposes  to  consider,  "1. 
The  authority  He  claimed.  II.  The  commission  He  gave  to 
his  apostles.  1.  They  were  to  teach  all  nations.  2.  They 
were  to  baptize  their  converts  in  the  name  of  the  sacred  Three." 
Then,  he  adds,  ''  But  though  they  first  taught  adults  and  then 
baptized  them,  they  reversed  this  0:ii!ER  with  respect  to 
infants." 

On  reading  the  last  sentence,  the  inquirer  -with 
surprise  might  ask,  Who  reversed  this  order  ? 
The  answer  here  is,  the  apostles.  Be  versed  what 
order  ?  The  answer  is,  The  order  of  Jesus 
Christ ;  firat,  to  teach,  and,  second,  to  baptize. 
Awful  thought !  that  mortal  worms  should  pre- 
sume to  alter  the  institutions  of  the  Lord  of  glory  ; 
yea,  to  reverse  the  order  He  ordains ! 

Here  is  a  candid  confession  that  the  order  of 
Jesus  Christ  is  "reversed  with  respect  to  infants." 
A  fact,  alas !  too  plain  to  be  denied. 

With  respect  to  the  apostles,  however,  the 
cliarge  is  not  true.  They  never  reversed  any 
order   or   appointment  of  Christ.     He  enjoined 


TO  BAPTISM.  49 

upon  them,  in  his  last  words,  to  "  teach  men  to 
observe  whatsoeyer  He  had  commanded  them ;" 
and  any  adding  or  taking  away,  to  say  nothing 
of  reversing,  He  solemnly  prohibited,  Rev.  xxii. 
18,  19.  The  order  of  Christ  is  reversed,  but  it 
was  not  till  the  apostles  and  primitive  disciples 
had  long  quitted  the  world. 

Poole's  Continttators  :  "  Go  ye,  therefore,  and  teach,  all 
nations."  The  Greek  is,  make  disciples  of  all  nations,  but 
that  must  be  first  by  preaching  and  instructing  them — and 
Mark  expounds  it,  "  Go  ye  into  all  the  world,  and  preach  the 
Gospel  to  every  creature  ?  that  is,  to  every  reasonable  crea- 
ture capable  of  hearing  and  receiving  it.  I  cannot  be  of  their 
mind  who  think  that  persons  may  be  baptized  before  they  be 
taught:  we  want  precedents  of  any  such  baptisms  in  Scrip- 
ture."    Annot.  in  loc. 

Calvist.  "Because  Christ  requires  teaching  before  bap- 
tizing, and  will  have  believers  oxly  admitted  to  baptism, 
baptism  does  not  seem  to  be  rightly  administered,  except 
faith  precede."     Peed.  Exam. 

Saurin.  "In  the  primitive  Church,  instruction  preceded 
baptism;  agreeably  to  the  order  of  Jesus  Christ,  "Go,  teach 
all  notions,  baptizing  them,"  etc.     Peed.  Exam. 

The  Rev.  Eicharb  Baxter  has  a  very  forcible  passage, 
on  the  same  place :  "  Go,  disciple  me  all  nations,  baptizing 
them."  As  for  those  who  say  they  are  disciples  by  baptizing, 
and  not  before  baptizing,  they  speak  not  the  sense  of  the  text : 
nor  that  which  is  true  or  rational;  else,  why  should  one  be 
baptized  more  than  another? — This  is  not  like  some  occa- 
sional historical  mention  of  baptism ;  but  it  is  the  very  com- 
mission of  Christ  to  his  apostles,  for  preaching  and  baptizing; 
and  purposely  expresseth  their  several  works  in  their  several 
places  and  order.     Their  Jirst  task  is,  by  teaching,  to  make 

5 


50  SCRIPTTJRE   GUIDE 

disciples,  whieli  are,  by  Mark,  called  believers.  The  second 
work  is,  to  baptize  them,  whereto  is  annexed  the  promise  of 
their  salvation.  The  third  -work  is,  to  teach  them  all  other 
things  -which  are  afterwards  to  be  learned  in  the  school  of 
Christ.  To  contemn  this  order,  is  to  renounce  all  rules  of 
order;  for  where  can  we  expect  to  find  it,  if  not  here  ?  I  pro- 
fess, my  conscience  is  fully  satisfied  from  this  text,  that  it  is 
one  sort  of  faith,  even  saving,  that  must  go  before  baptism  ,- 
and  the  profession  whereof,  the  Minister  must  expect."  Pasd. 
Exam. 

The  last  Scripture  we  cited  closes  the  informa- 
tion which  the  Four  Gospels  afford  us  on  the 
subject  of  Baptism.  Before  we  pass  to  the  sub- 
sequent books,  I  beg  to  remind  the  reader,  that 
we  have  now  had  before  us  the  practice  of  John  ; 
and  the  example,  practice,  and  command  of  our 
Lord  Jesus  Christ.  As  yet,  we  have  not  met 
with  a  single  passage,  or  word,  which  can  fairly 
be  interpreted  as  indicating  that  any  persons 
should  receive  this  ordinance,  or  are  proper  sub- 
jects for  it,  but  those  who  have  been  first  taught 
the  gospel,  and  who  profess  to  believe  it. 

But  I  am  most  anxious  to  impress  on  the  at- 
tention of  an  inquirer,  the  words  of  Jesus  in  the 
Commission  which  we  have  just  read.  Remember, 
reader,  that  this  Jesus  is  to  be  our  Judge  at  the 
last  great  and  awful  day ;  and  that  He  will  not 
judge  us  according  to  the  opinions,  creeds,  or 
practices  of  men,  but  according  to  his  own  Word. 
Upon   this  command  of  our  Saviour,  I  would, 


TO  BAPTISM.  51 

therefore,  beg  briefly  to  add,  and  leave  to  the 
reader's  deliberate  meditations : — 

1.  That  WG  haye  here  the  enactment  of  the 
Divine  Law  in  reference  to  Baptism :  and  this 
Law  we  find  deJivered  in  language  the  most 
solemn,  and  in  circumstances  the  most  interesting 
and  affecting. 

2.  That  this  Law  of  Jesus  is  not  like  human 
laws,  which  admit  of  alterations  or  amendments 
None  but  Jesus  has  authority  to  alter  what  He 
appoints ;  and,  coming  from  the  Fountain  of 
heavenly  wisdom,  who  will  presume  to  improve 
upon  His  appointment  ?     And, 

3.  This  Law  is  as  delightful  to  the  mind  of  a 
Christian,  as  it  is  solemn.  The  words,  ''baptizing 
them  into  the  name  of  the  Father,  Son,  and  Holy 
Spirit,"  imply  a  public  recognition  of  the  glorious 
change  which  has  taken  place  in  the  spiritual 
circumstances  of  true  converts,  in  their  having 
passed  from  the  family  of  sin  and  Satan,  into 
the  family  of  the  Tri-tjne  God  !  A  change,  not 
of  the  ordinance,  but  of  the  power  and  grace 
of  God,  and  in  the  ordinance  represented  and 
avowed. 

We  now  pass  on  to  the  Acts  of  the  Apostles. 
Here  we  have  an  historical  relation  of  the  labors 
of  the  apostles,  for  above  thirty  years  after  the 
ascension  of  Christ ;  and  here  we  shall  find  the 


62  SCRIPTURE   GUIDE 

baptism  of  many  thousands  of  persons.  If  we  have 
misunderstood  the  will  of  Christ  on  this  subject, 
ike  apostles  surely  did  not,  and  their  obedience 
to  his  command  will  correct  our  error ;  but  if,  on 
the  contrary,  we  have  rightly  interpreted  his  will, 
their  obedience  will  confirm  our  opinion. 


TO   BAPTISM.  53 


CHAPTER  II. 

BAPTISM   AS   TAUGHT   IN   THE  ACTS  OP   THE 

APOSTLES 

"The  penman  of  this  Scripture,"  the  Assembly 
of  Divines  in  their  argument  to  it,  assure  us, 
"  was  Luke  the  Evangelist,  as  appears  from  the 
first  words  of  it,  for  the  most  part  an  eye-witness 
to  the  things  he  records,  being  constantly  a  fel- 
low-laborer with  Paul.  His  purpose"  they  add, 
"  in  writing  this  narrative  was,  as  he  intimates  in 
his  first  preface,  that  the  Church  might  have  the 
certain  knowledge  of  Christ,  his  gospel,  and  king- 
dom ;  that  our  faith  might  not  be  built  on  the 
uncertain  reports  of  pretenders  to  truth."  Hence, 
admitting  the  writer  to  be  a  faithful  and  pious 
historian,  and  writing  purposely  for  the  direction 
of  the  Church  of  Christ  in  all  following  ages ;  and 
above  all,  under  the  influence  of  the  Spirit  of  God, 
we  may  safely  rely,  not  only  on  the  accuracy 
of  the  accounts,  but  on  the  fullness  and  suflBciency 
of  the  information  to  answer  the  professed  pur- 
pose. 

We  have  here,  on  infallible  record,  nine  in- 


54  SCRIPTURE  GUIDE 

STANCES  of  the  administration  of  baptism,  which 
we  will  examine  in  their  order. 


I. — The  Baptism  at  the  Feast  of  Pentecost. 

On  this  memorable  occasion,  which  was  but  ten 
days  from  the  ascension  of  Christ,  when  the 
apostles  and  disciples  were  together  at  Jerusalem, 
it  pleased  God  to  accomplish  the  promise  of  send- 
ing them  the  Holy  Ghost.  By  his  miraculous 
power  they  were  enabled  to  speak  in  different 
languages  to  the  multitude  then  assembled  at 
Jerusalem  from  different  nations ;  so  that  every 
one  heard,  in  his  own  tongue,  the  wonderful 
works  of  God.  Peter  delivered  to  the  multitude 
an  impressive  discourse,  in  which  he  charged  the 
Jews  with  having  crucified  the  Lord  of  glory ; 
but  added,  that  God  had  raised  Him  from  the 
dead,  and  exalted  Him  to  his  right  hand,  as  the 
only  Lord  and  Christ.  Upon  this  follow  the  verses 
relating  to  the  ordinance,  and  descriptive  of  the 
subjects  of  it. 

Acts  ii.  37 — 47.  Now  when  they  heard  this,  they  were 
pricked  in  their  heart,  and  said  unto  Peter  and  to  the  rest 
of  the  apostles,  Men  and  brethren,  what  shall  we  do  ?  Then 
Peter  said  unto  them,  Repent  and  be  baptized  every  one  of 
you  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins; 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost :  for  the  pro- 
mise is  unto  you,  and  to  your  children,  and  to  all  that  are 


TO   BAPTISM.  55 

afar  off,  even  as  many  as  the  Lord  our  God  shall  call.  Then 
they  that  gladly  received  his  word,  were  baptized;  and  the 
same  day  there  were  added  unto  them  about  three  thousand 
souls.  And  they  continued  steadfastly  in  the  apostles' 
doctrine  and  fellowship,  and  in  breaking  of  bread  and  in 
prayers;  praising  Grod,  and  having  favor  with  all  the  people. 
And  the  Lord  added  to  the  Church  daily  such  as  should  be 
saved. 

Here  we  must  observe,  how  the  apostle  Peter 
obeys  Ms  Lord's  direction  in  the  Commission,  He 
begins  by  preaching,  and  said  not  a  word  about 
baptism,  till  he  found  some  of  his  hearers  evidently 
answering  the  character,  "he  that  believeth." 
Hence,  the  persons  who  were  baptized  are  thus 
described, — 1.  Their  hearts  were  deeply  pene- 
trated by  the  truths  they  heard,  so  that  they  cried, 
"  What  shall  we  do  ?"  2.  They  were  exhorted  to 
repent  of  their  sins.  3.  They  at  length  ''gladly 
received  the  word,^^  and  thereon  were  baptized, 
and  added  to  the  Church.  4.  They  afterwards 
continued  steadfast  in  the  doctrine  of  the  gospel, 
and  in  the  practice  of  its  duties.  Not  a  word 
of  this  will  apply  to  infants. 

There  is,  however,  one  clause  in  the  39th  verse 
of  the  above  Scriptures,  "  The  promise  is  to  you, 
and  to  your  children,''^  which  is  commonly  urged  in 
favor  of  infant  baptism  ;  as  if  the  apostle  alluded 
to  some  promise,  on  the  ground  of  which,  infant 
children  were  deemed  proper  subjects  of  Christian 


56  SCRIPTURE   GUIDE 

baptism.    To  answer  which,  let  the  three  following 
things  to  be  considered  : — 

1.  The  promise,  to  which  the  apostle  alludes, 
has  no  relation  to  infant  children,  it  being  the 
promise  of  the  gift  of  the  Holy  Ghost,  joined  with 
its  effects,  of  which  infants  are  incapable.  The 
reader  will  observe  that  the  people,  on  this  occa- 
sion, were  astonished  at  the  effects  produced  by 
the  gift  of  the  Spirit.  The  apostle  assures  them, 
verses  16 — 18,  that  it  was  the  fulfillment  of  the 
prophecy  of  Joel,  which  prophecy  is  thus  ex- 
pressed, Joel  ii.  28  :  "I  will  pour  out  my  Spirit 
upon  all  flesh ;  and  your  sons  and  your  daughters 
shall  prophecy,  etc.  The  apostle  having  de- 
livered an  impressive  discourse,  observing  his 
hearers  deeply  affected  and  amazed  at  the  gifts 
of  the  Spirit,  in  order  to  turn  their  amazement 
into  hope  and  joy,  refers  them  a  second  time  to 
this  promise,  and  to  their  own  interest  in  it,  in 
the  following  words,  verses  38,  39,  "Repent,  etc., 
and  you  yourselves  shall  receive  the  gift  of  the 
Holy  Ghost ;  for,  by  this  I  assure  you  of  it,  the 
promise  is  to  you  and  to  your  children."  JS'ow, 
as  the  gift  of  the  Spirit,  with  his  miraculous 
powers,  is  the  object  of  the  promise,  and  as  infant 
children  are  incapable  of  that  gift,  children  in 
infancy  cannot  be  intended.  Thus  the  following 
learned  Paedobaptists : — 


TO   BAPTISM.  57 

Dr.  Whitby.  "  These  words  will  not  prove  a  right  of  in- 
fants to  receive  baptism ;  the  promise  here  being  that  only 
of  the  Holy  Ghost,  mentioned  in  verses  16,  17,  18,  and  so 
relating  only  to  the  times  of  the  miraculous  effusion  of  the 
Holy  Ghost,  and  to  those  persons  who,  by  age,  were  capable 
of  these  extraordinary  gifts."     Annotations  on  the  place. 

Dr.  Doddridge.  ''The  promise  is  to  you  and  to  your 
children.  Considering  that  the  gift  of  the  Spirit  had  been 
mentioned  just  before,  it  seems  most  natural  to  interpret  this 
as  a  reference  to  that  passage,  in  Joel,  which  had  been  so 
largely  recited  above,  verse  17,  etc.,  where  God  promises  the 
effusion  of  the  Spirit,  on  their  sons  and  their  daughters." 
Fam.  Expos.  Note  on  the  place. 

2.  The  word  in  the  original,  tsxva,  rendered 
children,  signifies  posterity ;  and  does  not  neces- 
sarily imply  infancy. 

Dr.  Hammond.  "  If  any  have  made  use  of  that  very  un- 
concludent  argument,  [referring  to  this  passage.  Acts  ii.  39,] 
I  have  nothing  to  say  in  defence  of  them. — The  word  children 
there  is  really  the  posterity  of  the  Jews,  and  not  peculiarly 
their  infant  children."      Works,  Vol.  I. 

LiMBORCH,  a  learned  divine  of  Amsterdam.  "By  rsKva  the 
apostle  understands,  not  infants,  but  posterity;  in  which  sig- 
nification the  word  occurs  in  many  places  of  the  New  Testa- 
ment; see,  among  others,  John  viii.  39.  "If  ye  were 
Abraham's  children,  ye  would  do  the  works  of  Abraham." 
Whence  it  appears,  that  the  argument,  which  is  very  com- 
monly taken  from  this  passage  for  the  baptism  of  infants,  is 
o£  no  force,  and  good  for  nothing."     Comment,  in  loc. 

3.  The  words  of  the  apostle  immediately  follow- 
ing, explain  his  own  meaning  in  the  most  decisive 
terms :    "  The   promise  is  to  you,  and  to   your 


58  SCRIPTURE   GUIDE 

children,  and  to  all  that  are  afar  off,  even  to  as 
many  as  the  Lord  our  God  shall  call,''^ — "to  as 
many  of  you  and  your  children,  and  the  Gentiles 
afar  off,  as  God  should  call  by  his  word  and  Spirit 
to  this  great  privilege." 

Matthew  Henry.  "To  this  general^  the  following  limi- 
tation must  refer,  eveyi  as  many  of  them,  as  many  particular 
persons  in  each  nation,  as  the  Lord  our  God  shall  call  effect- 
ually into  the  fellowship  of  Jesus  Christ/'  Exjiosition  of  the 
place. 

Inference — From  the  whole,  it  appears  most 
evident,  that  none  were,  in  this  case,  encouraged 
to  hope  for  Christian  baptism,  but  such  as  gave 
evidence  of  being  called  effectually  by  grace ;  and 
none  were  in  fact  baptized,  but  such  as  "  gladly 
received  the  word."  So  far,  the  word  of  God  is 
our  plain  guide. 

II. — Philip  Baptizing  at  Samaria. 

Acts  viii.  5 — 13.  Then  Philip  went  down  to  the  city  of 
Samaria,  and  preached  Christ  unto  them.  And  the  people 
with  one  accord  gave  heed  unto  those  things  which  Philip 
spake,  hearing  and  seeing  the  miracles  which  he  did.  And 
there  was  great  joy  in  the  city.  But  when  they  believed 
Philip  preaching  the  things  concerning  the  kingdom  of  God, 
and  the  name  of  Jesus  Christ,  they  were  baptized,  both  men 
and  women.  Then  Simon  himself  believed  also;  and  when 
he  was  baptized,  he  continued  with  Philip,  and  wondered, 
beholding  the  miracles  and  signs  which  were  done. 


TO  BAPTISM.  09 

In  this  instance,  as  in  the  former,  the  Commis- 
sion of  Christ  is  strictly  obeyed.  Philip  began 
his  work  by  preaching  Christ  to  them ;  and  when 
they  had  heard  the  doctrines  and  saw  the  miracles, 
they  were  filled  with  joy.  !N'ot  a  word  about  bap- 
tizing till  some  of  the  people  "believed"  the 
things  concerning  Jesus  Christ ;  then  "  they  were 
baptized,  both  men  and  women." 

;N'ow,  if  it  were  the  will  of  Christ  that  infants 
should  be  baptized,  and  it  were  true  that  the 
apostles,  like  Psedobaptist  missionaries  among 
the  Heathen,*  were  accustomed  to  baptize  chil- 
dren together  with  the  parents ;  then,  if  any  of 
those  "  men  and  women"  at  Samaria  had  children, 
which  surely  is  highly  probable,  Philip  must  have 


*  In  the  accounts  we  are  often  receiving  from  Psedobaptist  mission- 
aries among  the  heathen,  our  brethren  naturally  inform  us  of  the 
children,  as  well  as  the  adults,  they  baptize.  For  example,  in  the 
<' Missionary  Register"  for  the  year  1821,  a  Report  from  South  Africa, 
states — "During  the  year  1819,  twenty  adults  and  twenty-one  children 
were  baptized."  A  missionary  in  Western  Africa,  states — "  September 
8d,  Sunday— I  preached,  and  then  baptized  twenty-three  adults  and 
three  infants."  Nov.  29th,— "On  the  first  Sunday  of  this  mouth  I 
baptized  thirty-four  adults  and  their  children ;  forty-eight  in  all." 

Rev.  C.  Mault  writes  from  Nagercoil,  East  Indies :  "  Last  month  I 
baptized  five  adults  and  four  children."  Kev.  C.  Barfif  writes  from 
Huahine,  South  Sea  Islands :  "  Thirty  were  added  to  the  Church  during 
our  visit,  and  a  number  baptized.  Among  those  baptized  were  sixteen 
infants."    Missionary  Chronicle,  for  November,  1826. 

Are  not  such  accounts  quite  natural  where  infant  baptism  prevails? 
And  why  is  there  a  perfect  silence  throughout  the  history  of  apostolical 
labors  on  this  subject?    Their  practice  surely  was  not  the  same. 


60  SCEJPTURE   GUTDS 

baptized  them  ;  but,  had  he  baptized  men,  women, 
and  children,  is  it  to  be  imagined  that  the  inspired 
historian,  writing,  as  he  says,  "  of  all  that  Jesus 
began  to  do  and  to  teach,"  and  "having  had  per- 
fect understanding  of  all  things  from  the  very- 
first  ;"  and  his  avowed  design  being  that  his 
reader  "might  know  the  certainty  of  things;"  is 
it  to  be  imagined  that  he  would  particularize  the 
two,  out  of  the  three  descriptions  of  the  baptized, 
and  omit  the  third  ?  This  I  conceive  impossible  ; 
and  therefore  draw  this — 

Inference. — When  the  evangelist  states,  "they 
were  baptized,  both  men  and  women,"  had  infants 
also  been  baptized,  he  must  have  added,  to  have 
completed  the  record  of  the  circumstance,  "and 
children ;"  but  not  making  that  natural  and  ne- 
cessary addition,  I  infer,  that  "men  and  women" 
only  were  baptized  ;  that  no  infants  received  the 
ordinance  with  them ;  and  therefore,  that  the 
practice  of  infant  baptism  at  that  time  did  not 
exist. 

III. — The  Baptism  of  the  Ethiopian  Eunuch. 

The  eunuch  described  in  the  eighth  chapter 
of  the  Acts  of  the  Apostles,  was  a  person  of  high' 
authority  in  the  kingdom  of  Ethiopia,  but,  it  would 
seem,  a  proselyte  to  the  Jewish  religion.     He  is 


TO   BAPTISM.  61 

here  returning  from  Jerusalem.  Philip  is  directed 
to  meet  him  in  his  way.  He  found  the  eunuch 
reading,  as  he  proceeded  in  his  chariot,  the  pro- 
phet Isaiah,  chap.  liii.  T,  "  He  was  led  as  a  sheep 
to  the  slaughter, "  etc.  He  is  desirous  that  Philip 
should  explain  to  him,  Whether  the  prophet,  in 
that  place,  spake  of  himself  or  of  some  other  ? 
and  he  took  him  up  into  his  chariot  for  that  pur- 
pose :  upon  which  the  evangelist  adds  :-^— 

Acts  viii.  35 — 39.  Then  Philip  opened  his  mouth,  and 
began  at  the  same  Scripture,  and  preached  unto  him  Jesus. 
And  as  they  went  on  their  way,  they  came  unto  a  certain 
water :  and  the  eunuch  said.  See  here  is  water ;  what  doth 
hinder  me  to  be  baptized  ?  And  Philip  said.  If  thou  believest 
with  all  thine  heart,  thou  mayest.  And  he  answered  and 
Said,  I  believe  that  Jesus  Christ  is  the  Son  of  God.  And  he 
commanded  the  chariot  to  stand  still:  and  they  went  down 
both  into  the  water,  both  Philip  and  the  eunuch;  and  he 
baptized  him.  And  when  they  were  come  up  out  of  the 
water,  the  Spirit  of  the  Lord  caught  away  Philip, .  and 
the  eunuch  saw  him  no  more;  and  he  went  on  his  way 
rejoicing. 

My  reader  will  not  need  to  be  reminded  of  the 
Commission  of  his  Redeemer,  after  perusing  these 
verses.  We  have  here  a  plain  example  of  the 
practice  of  the  apostles,  before  they  admitted  a 
person  to  baptism.  Philip  might  have  deemed  the 
eunuch,  after  having  heard  the  gospel,  a  proper 
subject  for  baptism,  by  being  directed  from  heaven 
to  teach  him, — he  might  have  inferred  it  also, 
6 


62  SCRIPTUilE   GUIDE 

from  his  sincere  request  of  it ;  yet  he  does  not,  he 
dares  not,  baptize  him,  until  he  openly  profess  to 
"believe  with  all  his  heart;"  remembering,  no 
doubt,  that  Christ  had  appointed  the  ordinance 
for  such,  and  for  such  only.  Nothing  can  de- 
monstrate more  clearly  than  this  that  a  declara- 
tion of  faith  was  indispensably  required  previous 
to  baptism. 

Those  who  contend,  that  servants  and  children 
were  all  baptized  in  those  days,  with,  and  on  ac- 
count of,  their  masters  and  parents,  would  find  it 
difficult  to  support  their  hypothesis  in  this  case. 
It  is  the  greatest  absurdity  to  suppose  that  Philip 
would  admit  the  eunuch's  servants  to  baptism, 
without  any  profession,  or  even  instruction,  when 
he  would  object  to  the  pious  master,  after  he  re- 
quested it,  unless  he  was  able  to  give  a  frank  and 
open  profession  of  faith  in  Christ.  But  he  bap- 
tized none  but  the  eunuch ;  and  therefore  we  may 
safely  conclude,  the  apostles  had  ''  no  such  custom, 
neither  the  churches  of  God." 

We  have,  in  this  case,  the  circumstances  at- 
tending the  administration  of  baptism  more 
minutely  described  than  in  any  other  instance 
recorded  in  the  New  Testament.  The  reader  is 
requested  to  observe  the  following  things  : — 

1.  If  sprinkling  or  pouring  were  the  mode  of 
baptism  ordained  by  Christ,  and  practised  by  the 


TO   BAPTISM.  63 

apostles,  we  are  assured,  by  the  best  authority, 
that  travelers  through  those  deserts  never  omitted 
to  furnish  themselves  with  vessels  of  water  for 
their  journeys  ;  that  this  provision  was  absolutely 
necessary ;  and,  if  so,  the  eunuch  had  all  that 
was  required  for  the  ordinance,  without  waiting 
till  they  came  to  a  place  of  water.  See  Dr. 
Doddridge,  as  hereafter  cited,  and  Dr.  Shaw's 
Travels,  as  referred  to  by  him. 

2.  We  are  here,  however,  informed,  verse  36, 
that  they  proceeded  on  their  journey  till  ''they 
came"  sTtc  ad.  "unto  a  certain  water."  And  it 
appears  that  it  was  the  sight  of  this  place  of 
water,  that  suggested  to  the  eunuch  his  imme- 
diate submission  to  the  ordinance.  ''  See,  here 
is  water ;  what  doth  hinder  me  to  be  baptized  ?" 
How  unmeaning  would  this  be  if  he  had  at  hand 
the  requisite  water  before  ! 

3.  If  we  admit  that  the  eunuch  was  not  pre- 
viously provided  with  water,  now  when  they  were 
"come  to  a  water,"  it  would  have  been  easy,  and 
natural  to  be  expected,  for  one  of  the  attendants 
to  have  conveyed  to  him  as  much  water  as  was 
required,  without  his,  or  Philip's  proceeding 
farther.  But,  though  "he  commanded  the  chariot 
to  stand  still,"  no  command  is  given  upon  this 
point, — of  bringing  water  to  him.     But, 

4.  Leaving  the  chariot,  verse  38,  "they  went 


64  SCRIPTURE   GUIDE 

down  INTO  the  water ;"  si?  to  vSoip,  in  aquam. 
Here  the  reader  will  remark,  It  was  not  sufficient 
to  come  to  the  water,  which  we  are  often  told  is 
all  that  the  original  means,  for  this  they  had  done 
before  ;  but  here  is  a  second  circumstance, — after 
they  had  come  to  it,  they  went  down  into  it. 

5.  The  inspired  historian  also  adds,  that  it  was 
not  the  eunuch  alone  that  went  into  the  water, 
but  "they  went  down  both  ;"  and  this  is  repeated 
again,  as  if  to  make  doubting  on  this  subject  im- 
possible, "both  Philip  and  the  eunuch."  Such 
was  the  mode  of  baptism  ordained  by  the  Son 
of  God,  that  it  could  not,  in  this  case,  be  admin- 
istered unless  Philip  attended  the  eunuch  into  the 
water.     And 

6.  While  in  this  situation,  both  of  them  in  the 
water,  and  surrounded  therewith,  "he  baptized 
him;"  that  is,  if  the  word  be  translated,  "he 
immersed  him,"  in  the  name  of  the  Tri-une 
Jehovah.  For  this  solemn  act,  the  circumstances 
before  noticed  were  necessary  ;  but  for  any  other 
mode  they  would  be  absurd. 

T.  The  sacred  rite  being  performed,  it  is  lastly 
added,  "  when  they  were  come  up,  ix  tov  vbato^ 
out  op  the  water,"  they  were  parted  asunder; 
probably  to  meet  no  more  till  they  should  enter 
the  presence  of  Him  to  whom  they  now  rendered 
this  act  of  prompt  and  cheerful  obedience. 


TO    BAPTISM.  65 

It  is  not  easy  to  imagine  how  the  mode  of  this 
sacred  ordinance  could  be  more  minutely  de- 
scribed. That  we  have  here  an  example  of  im- 
mersion is  allowed  by  the  learned  and  candid 
of  all  denominations. 

Dr.  Towerson.  "  For  what  need  would  there  have  been 
of  Philip  and  the  eunuch  going  down  into  this  [water],  were 
it  not  that  the  baptism  was  to  be  performed  by  immersion ; 
a  very  little  water,  as  we  know  it  doth  with  us,  sufficing  for 
an  effusion  or  sprinkling."     Poed.  Exam. 

Calvin,  in  his  comment  on  this  place,  observes,  "Here 
we  perceive  how  baptism  was  administered  among  the 
ancients,  for  they  immersed  the  whole  body  in  water." 

Dr.  Doddridge.  "They  both  went  down  to  the  water. 
Considering  how  frequently  bathing  was  used  in  these  hot 
countries,  it  is  not  to  be  wondered  that  baptism  was  gene- 
rally administered  by  immersion,  though  I  see  no  proof  that 
it  was  essential  to  the  institution.  It  would  be  very  un- 
natural to  suppose,  that  they  went  down  to  the  water  merely 
that  Philip  might  take  a  little  water  in  his  hand  to  pour  on 
the  eunuch.  A  person  of  his  dignity  had,  no  doubt,  many 
vessels  in  his  baggage,  on  such  a  journey,  through  a  desert 
country;  a  precaution  absolutely  necessary  for  travelers  in 
those  parts,  and  never  omitted  by  them. — See  Dr.  Shaw's 
Tro.veh,  Preface.  Fam.  Expos.  Kote  in  loc.  See  numerous 
other  authors  in  Booth's  Peed.  Exam. 

Inference. — If  I  find  one  evident  proof  of  the 
mode  of  baptism,  as  it  was  observed  in  the  days 
of  the  apostles,  whatever  that  mode  may  be,  I 
infer  that  I  have  ascertained  what  was  their  in- 
variable practice.  Because  it  cannot  be  imagined 
that  the  apostles,  having  probably  witnessed,  and 
6* 


66  SCRIPTURE   GUIDE 

certainly  knowing  well,  the  mode  by  which  the 
Lord  Jesus  was  baptized,  and  having  all  received 
the  same  instructions  from  their  Lord  and  Master, 
could  be  divided  either  in  sentiment  or  practice. 
And  if  immersion  be  proved  in  one  case,  and  from 
thence  it  be  granted  that  Jesus  was  thus  baptized, 
and  that  He  commanded  the  ordinance  thus  to  be 
administered,  would  not  the  amiable  and  pious 
Doddridge,  who  grants  that  "baptism  was  gene- 
rally administered  by  immersion,"  allow  me  to 
infer,  from  the  authority  of  Christ's  example  and 
command,  that  this  mode  is  "  essential  to  the  in- 
stitution ?"  Here  I  have  an  instance  of  immer- 
sion, as  admitted  and  allowed  by  the  most  eminent 
Pffidobaptists ;  and  from  this  instance,  nothing 
elsewhere  teaching  otherwise,  I  am  authorized  to 
conclude,  and  I  do  it  with  the  utmost  confidence 
and  satisfaction  of  mind,  that  immersion  was 
what  Christ  ordained,  and  his  obedient  apostles 
and  disciples  invariably  practised;  and  conse- 
quently, any  departure  from  this  practice,  is  a 
departure  from  the  revealed  will  of  Christ ;  and 
such  an  act  can  be  viewed  in  no  other  light  than 
an  act  of  rebellion  against  his  divine  authority. 

TV. —  The  Baptism  of  Paul. 
Saul,  while  breathing  out  threatenings  against 


TO   BAPTISM.  6T 

the  disciples  of  Christ,  is  met,  in  his  career  of  per- 
secution, by  the  Lord  himself,  at  whose  exceeding 
glory  he  falls  prostrate  on  the  ground.  Ananias, 
a  devout  disciple,  is  directed  of  God  to  go  to  him, 
and  teach  him  what  he  is  to  do  ;  and  for  his  en- 
couragement in  visiting  the  persecutor,  he  is 
informed  that  Saul  was  praying,  and  that  God 
had  made  him  a  chosen  vessel  to  Himself. 

Acts  ix.  17.  And  Ananias  went  his  way,  and  entered  into 
the  house;  and  putting  his  hands  on  him,  said.  Brother  Sanl, 
the  Lord,  even  Jesus  that  appeared  unto  thee  in  the  way  as 
thou  earnest,  hath  sent  me,  that  thou  mightest  receive  thy 
sight,  and  he  filled  with  the  Holy  Ghost.  Chap.  xxii.  14 — 16. 
And  he  said,  the  God  of  our  Fathers  hath  chosen  thee,  that 
thou  shouldest  know  his  will,  and  see  that  Just  One,  and 
shouldest  hear  the  voice  of  his  mouth.  For  thou  shalt  he  his 
witness  unto  all  men  of  what  thou  hast  seen  and  heard.  And 
now  why  tarriest  thou  ?  arise,  and  he  haptized,  and  wash 
away  thy  sins,  calling  on  the  name  of  the  Lord.  Chap.  ix. 
18.  And  immediately  there  fell  from  his  eyes  as  it  had  been 
scales ;  and  he  received  sight  forthwith,  and  arose,  and  was 
baptized. 

The  promptitude  of  Ananias  in  baptizing  Saul, 
"who  also  is  called  Paul,"  as  soon  as  he  had  re- 
ceived the  message  from  his  Saviour,  and  the 
restoration  of  his  sight,  shows  how  strictly  and 
promptly  this  ordinance  was  observed  in  the  days 
of  the  apostles  ;  and,  consequently,  how  it  should 
be  observed  to  the  end  of  time.  Paul  is  exhorted 
to  arise,  and  be  baptized,  and  wash  away  his  sins, 


68  SCRIPTURE   GUIDE 

etc.  He  was  to  arise,  and  yield  obedience  to  the 
command  of  Christ  in  baptism,  and,  at  the  same 
time  that  his  body  received  the  washing  of  water, 
he  was  to  "call  on  the  name  of  the  Lord,"  that 
his  soul  might  be  washed  and  purified  by  being, 
through  faith,  bathed  in  the  "fountain  opened  for 
sin."  This  spiritual  purification,  immersion  in 
vjater  would  strikingly  represent.  Thus  some 
of  our  eminent  poets — 

Milton. — " Them  who  shall  believe 

Baptizing  in  the  profluent  stream,  the  sign 
Of  washing  them  from  guilt  of  sin  to  life 
Pure,  and  in  mind  prepared,  if  so  befal. 
For  death,  like  that  which  the  Redeemer  died." 
Paradise  Lost,  book  xiL 

CowPER. — ''  There  is  a  fountain  filled  with  blood, 
Drawn  from  Immanuel's  veins  ; 
And  sinners  2:)lunged  beneath  that  flood, 
Lose  all  their  guilty  stains." 

In  these  instances  we  have  the  spiritual  design 
of  the  ordinance  very  plainly  referred  to.  "  The 
meaning  is  not,"  says  an  excellent  writer,  "as 
if  remission  of  sins  were  obtained  by  baptism ; 
but  that,  by  means  of  the  ordinance,  they  might 
be  led  to  the  sufferings,  death,  and  bloodshed  of 
Christ,  represented  in  it. " 

All  our  three  inquiries  are  answered  in  the 
baptism  of  this  illustrious  man.  1.  Respecting 
the  Person  to  be  baptized, — Paul  was  a  Believer 


TO   BAPTISM.  69 

in  Christ.  2.  To  the  Mode, — he  himself  refers 
when  speaking  of  his  baptism,  and  that  of  others, 
comparing  it  to  a  burial ;  "  Therefore  we  are 
buried  with  him  by  baptism."  Rom.  vi.  4  ;  and, 
3.  The  Spiritual  Design  is  to  represent  a  wash- 
ing away  of  sin,  obtained  in  "  calling  on  the  name 
of  the  Lord." 

Y. — The  Baptism  of  Cornelius  and  his  Friends. 

The  next  instance  records  the  baptism  of  the 
first  Gentiles  received  into  the  Christian  Church. 
Cornelius  was  "  a  devout  man,  and  one  that 
feared  God,  with  all  his  house."  He  is  directed 
from  Heaven  to  send  for  Peter  the  apostle ;  and 
previous  to  his  coming,  he  called  together  his 
kinsmen  and  near  friends.  The  apostle  having 
taught  them  the  leading  doctrines  of  the  gospel, 
concludes  by  repeating  what  Christ  had  commis- 
sioned his  apostles  to  do  as  their  first  and  chief 
work,  and  the  testimony  of  the  prophets  concern- 
ing Him,  in  the  two  first  verses  below ;  after 
which  we  have  the  introduction  of  the  ordinance. 

Acts  X.  42 — 48.  And  He  commanded  us  to  preach  unto  the 
people,  and  to  testify  that  it  is  He  which  was  ordained  of  God 
to  be  the  Judge  of  quick  and  dead.  To  Him  gave  all  the  pro- 
phets witness,  that,  through  his  name,  whosoever  belie veth 
in  Him  shall  receive  remission  of  sins.  While  Peter  yet  spake 
these  words,  the  Holy  Ghost  fell  on  all  them  which  heard  the 


70  SCEIPTURE   GUIDE 

word.  And  they  of  the  circumcision  which  believed,  were 
astonished,  as  many  as  came  with  Peter,  because  that  on  the 
Gentiles  also  was  poured  out  the  gift  of  the  Holy  Ghost. 
For  they  heard  them  speak  with  tongues,  and  magnify  God. 
Then  answered  Peter,  Can  any  man  forbid  water,  that  these 
should  not  be  baptized,  which  have  received  the  Holy  Ghost 
as  well  as  we?  And  he  commanded  them  to  be  baptized  in 
the  name  of  the  Lord.  Then  prayed  they  him  to  tarry  cer- 
tain days. 

The  order  of  the  Commission  is  here  also  ob- 
served. Peter  began  by  preaching;  and  not  a 
word  of  baptism  is  heard,  till  the  people  had 
heard  the  gospel,  and  had  given  certain  evidences 
of  their  conversion.  Then,  and  not  till  then, 
Peter  pleads  for  their  baptism  ;  and  what  should 
be  particularly  observed,  he  pleads  for  it  upon 
the  ground  of  their  being,  most  evidently,  true 
believers,  and  as  having  received  the  Holy  Ghost. 
His  language,  in  verse  47,  implies,  that  if  they  did 
not  appear  to  be  regenerate  persons,  any  one 
might  object  to  their  baptism ;  but,  as  they  had 
given  evidences  that  could  not  be  disputed,  he 
infers,  no  one  could  deny  the  propriety  of  their 
being  baptized.     Accordingly, 

De.  Holland  had  infallible  authority  for  his  observation. 
"In  the  first  plantation  of  Christianity  among  the  Gentiles, 
such  only  as  were  of  full  age,  after  they  were  instructed  in 
the  principles  of  the  Christian  religion,  were  admitted  to 
baptism."     In  Br.  Wall's  Hist.  Inf.  Bapt.    Vol.  II. 

As  to  the  manner  in  which  those  persons  were 


TO  BAPTISM.  Tl 

baptized,  nothing  is  said  of  it  by  tlie  sacred  his- 
torian, beyond  the  simple  fact.  It  has  been  sug- 
gested, however,  that  Peter,  by  the  words,  "  Can 
any  man  forbid  water,"  intimates  that  he  required 
a  little  water  to  be  brought  to  him,  in  a  cup  or 
basin,  for  the  purpose  of  sprinkling ;  but  the 
apostle  neither  speaks  of  little  or  much  water,  nor 
about  bringing  it,  but  simply  of  water,  and,  no 
doubt,  he  intended  as  much  as  the  ordinance  re- 
quired. It  is  most  improper  to  form  conjectures 
upon  inconclusiYe  statements  of  Scripture,  against 
that  which,  by  other  Scriptures,  is  evidently  con- 
firmed and  established.  When  persons  are  said 
to  be  baptized,  we  are  bound  to  infer  that  they 
were  baptized  accordiug  to  the  pattern  and 
authority  of  Christ.  This  I  conclude  was  the 
case  in  this,  and  in  every  other  instance. 

It  is  highly  improbable,  indeed,  that  Peter, 
receiving  a  cup  of  water,  would  command  others 
to  baptize,  as  he  might  himself  administer  in  the 
same  time  that  he  was  giving  the  instructions  to 
another ;  and  I  should  certainly  think  he  would 
prefer  doing  so  on  so  interesting  an  occasion, 
when  the  first  fruits  of  the  Gentile  world  were  to 
be  received  into  the  Church.  Instead  of  this,  he 
assigns  that  office  to  some  other  person.  To  me, 
the  idea  of  any  man,  servant  or  visitor,  forbidding 
a  cup  of  water  to  be  brought,  for  the  use  of  the 


T2  SCRIPTURE   GUIDE 

master  of  the  house,  at  this  interesting  time,  is 
most  absurd,  and  never  could  have  entered  the 
apostle's  mind.  The  meaning,  I  think,  certainly 
is,  Can  any  man  forbid  the  use  of  water  for  the 
baptism  of  those  persons  to  whom  God  has  given, 
what  is  infinitely  more  important,  the  baptism  of 
the  Holy  Ghost  ?  In  other  words,  Can  any  one 
forbid  their  baptism  ? 

YI. — The  Baptism  of  Lydia  and  her  Household. 

The  three  following  instances,  as  they  relate  to 
households,  are  commonly  urged  in  favor  of  infant 
baptism  ;  and,  indeed,  as  being  the  principal  sup- 
port of  that  practice  in  the  New  Testament.  The 
reader  will,  therefore,  the  more  particularly  ex- 
amine the  Scriptures  in  reference  to  the  persons 
that  constituted  the  households,  and  if  he  find 
recorded  the  baptism  of  one  infant,  or  any  thing 
in  the  text  which  evidently  indicates  it,  he  will 
consider  the  point  as  settled  in  favor  of  infant 
baptism ;  but,  if  the  texts  do  not  contain  such  an 
indication  of  infants,  but  describe  the  baptized 
households  as  consisting  of  persons  arrived  at  the 
years  of  understanding,  and  so  capable  of  hearing 
and  believing  the  gospel, — and  especially  if  what 
is  recorded  implies  that  they  actually  did  hear 
and    believe,    then    it    must    be    granted,    that 


TO  BAPTISM.  T3 

believers'  baptism  receives  all  the  support  these 
instances  afford.  The  first  is  of  Lydia  and  her 
household. 

Paul,  whose  baptism  we  have  already  considered, 
was  now  become  an  apostle  of  Christ.  He  with 
Silas,  and  probably  Luke,  the  writer  of  this  his- 
tory, were  commissioned  from  heaven  to  proceed 
to  Macedonia,  and  to  Philippi,  a  chief  city  of  it,  to 
preach  the  gospel.  Having  arrived,  they  began 
their  work  in  the  following  way,  and  with  the  fol- 
lowing success : — 

Acts  xvi.  13 — :15,  40.  And  on  the  Sabbath  we  went  out 
of  the  city  by  a  river  side,  where  prayer  was  wont  to  be  made; 
and  we  sat  down,  and  spake  unto  the  women  which  resorted 
thither.  And  a  certain  woman  named  Lydia,  a  t^eller  of  pur- 
ple, of  the  city  of  Thyatira,  which  worshiped  God,  heard 
us  :  whose  heart  the  Lord  opened,  that  she  attended  unto  the 
things  which  were  spoken  of  Paul.  And  when  she  was  bap- 
tized, and  her  household,  she  besought  us,  saying,  If  ye  have 
judged  me  to  be  faithful  to  the  Lord,  come  into  my  house, 
and  abide  there.  And  she  constrained  us.  And  tbey,  [that 
is,  Paul  and  Silas,  who  afterward  had  been  imprisoned  at 
Philippi,]  went  out  of  the  prison,  and  entered  into  the  house 
of  Lydia,*  and  when  they  had  seen  the  brethren,  they  com- 
forted them,  and  departed. 

Lydia,  herself,  it  is  evident,  had  a  right  to  be 
baptized,  according  to  the  order  of  Jesus  Christ, 
being  a  believer.  But  of  what,  does  it  appear 
from- the  text,  did  her  household  consist  ?  of  chil- 
dren or  grown  persons  ?     Before  we  answer  this 


74  SCRIPTURE   GUIDE 

question,  we  observe,  there  are  four  things  which 
a  Paedobaptist  must  admit  and  take  for  granted, 
before  he  can  urge  this  place  in  his  favor ;  but 
if  he  can  prove  none  of  them,  his  argument,  to 
use  the  learned  Limborch's  phrase,  "is  good  for 
nothing." 

1.  That  Lydia  had,  at  this  time,  or  lately,  a 
husband. 

2.  That  she  had  children,  and  children  then  in 
infancy. 

3.  That  these  children  were  with  her  at  Philippi. 

4.  That  such  children  were  actually  baptized. 
The  whole  of  these  admissions  I  strongly  ques- 
tion ;  for — 

The  first  is  improbable;  for,  had  she  a  hus- 
band, she  was  not  likely  to  be  thus  engaged  in 
business :  and  especially  as  no  mention  is  made 
of  him,  though  the  apostles  were  repeatedly  at 
her  house. 

The  second  is  uncertain;  because  there  are 
thousands  of  households  in  which  there  are  no 
infant  children. 

The  third  is  incredible ;  for  if,  as  the  text  in- 
dicates, Lydia  was  come  from  Thyatira,  a  journey, 
including  both  sea  and  land,  of  probably  not  less 
than  three  hundred  miles,  on  business,  it  is  not  to 
be  believed  she  would  bring  young  children  with 
her,  if  she  had  any. 


TO   BAPTISM.  75 

The  fourth  is  inconclusive ;  because  the  word 
"household"  or  liouse  is  used  in  Scripture  when 
the  whole  of  the  family  is  not  included,  but  the 
principal  part  only.     See  1  Sam.  i.  21,  22. 

The  argument,  therefore,  for  infant  baptism, 
grounded  upon  the  baptism  of  Lydia's  household, 
is  extremely  weak,  as  there  is  no  evidence  she  had 
either  husband  or  children  ;  and  certainly  before 
any  such  practice  can  from  this  be  supported,  as 
an  ordinance  of  the  Is'ew  Testament,  it  ought 
to  be  undeniably  proved  from  the  text,  that  she 
had  infant  children,  and  that  they  were  actually 
baptized. 

Should  it  be  replied,  in  favor  of  infant  baptism, 
that  Lydia  at  this  time  was  probably  a  resident 
at  Philippi,  although  originally  from  Thyatira, 
and  that  consequently  her  infant  children  must  be 
with  her, — this  I  would  answer,  by  asking.  Must 
not  then  her  husband  be  with  her  ?  But  this 
evidently  was  not  the  case,  for — if  Lydia  had  a 
husband  with  her,  he  surely  must  be  one  of  the 
"household," — if  he  were  one  included  in  this 
household,  he  must  have  been  baptized,  because 
the  household  was, — if  he  were  baptized  and  joined 
in  the  same  union  with  Paul  and  Silas  as  Lydia, 
would  she  say,  "  Come  into  my  house  ?"  or  would 
Luke  say  "they  entered  into  the  house  of  Lydia,''"' 
supposing  there  was  a  believing  husband  at  the 


16  SCRIPTURE   GUIDE 

head  of  the  family  ?  Impossible.  The  language 
employed  by  the  inspired  historian  evidently  im- 
plies, a  single  female  at  the  head  of  a  house,  and 
at  the  head  of  a  business :  and  the  fair  conclusion 
is,  that  her  household  were  her  servants  ;  or,  if  her 
children,  that  her  husband  was  deceased,  and  her 
children  so  far  advanced  in  life  as  to  join  her  in 
her  journey,  her  business,  and  her  worship  ;  and 
thus  they  would  be  capable  of  instruction,  faith, 
and  baptism,  as  Christ  commanded ;  and  as  is  in 
effect  plainly  stated  of  the  household  in  the  next 
section. 

But,  more  satisfactory  to  the  pious  reader  than 
a  thousand  groundless  surmises,  the  question  of 
Lydia's  household  may  be  answered,  with  the 
greatest  probability,  from  the  last  verse  above 
cited.  Paul  and  Silas,  being  delivered  from  prison, 
and  quitting  the  jailor^s  house  and  family,  ac- 
cording to  his  own  request,  verse  34,  36,  they 
"  entered  into  the  house  of  Lydia ;"  and  the  reader 
will  observe,  this  was  the  only  other  Christian 
house  in  the  city,  and  in  this  family  the  only  other 
persons  baptized ;  and  here,  undoubtedly,  they 
would  meet  with  her  ''  household"  which  they  had 
baptized.  Having  entered,  we  read,  "  when  they 
had  seen  tJie  brethren,  they  comforted  them,  and 
departed."  If  then  Lydia's  household  be  deno- 
minated "brethren,"  and  were  capable  of  being 


TO   BAPTISM.  Tt 

"  comforted"  by  the  word,  tliej  must  have  been 
believers  in  Christ. 

Dr.  Whitby  seems  to  consider  this  unquestionable.  "And 
when  she,  and  those  of  her  household,  loere  instructed  in  the 
Christian  faith,  and  in  the  nature  of  baptism  required  by  it, 
she  was  baptized  and  her  household."  Paraphrase  on  the 
place. 

LiMBORCH.  "  An  undoubted  argument,  therefore,  cannot 
be  drawn  from  this  instance,  by  which  it  may  be  demonstrated 
that  infants  were  baptized  by  the  apostles.  It  might  be  that 
all  in  her  house  were  of  a  mature  agej  who,  as  in  the  exer- 
cise of  a  right  understanding  they  believed,  so  they  were  able 
to  make  a  public  profession  of  that  faith  when  they  received 
baptism."     Comment  in  loc. 

Mr.  T.  Lawson,  referring  to  this  argument,  says,  "Families 
may  be  without  children;  they  may  be  grown  up,  etc.  So  it 
is  a  wild  inference  to  ground  infant  baptism  upon."  Baptis- 
malogia. 

Assembly  of  Divines.  "0/  tJie  city  of  Thyatira. — A 
city  of  Asia — here  dwelt  Lydia,  that  devout  servant  of  God," 
''And  entered  into  the  house  of  Lydia:  doubtless  to  confirm 
them  in  the  faith  which  they  had  preached  to  them. — Lydia 
and  HERS,  hearing  of  their  miraculous  deliverance,  could  not 
but  be  comforted  and  confirmed  in  the  truth."  Annot.  on  Acts 
xvi.  14,  40. 

The  place  at  which  Lydia  was  taught  and  bap- 
tized must  have  been  remarkably  convenient  for 
immersion.  The  people  were  "  by  a  river  side," 
verse  1 3,  and  at  a  place  frequented  by  the  Jews 
for  religious  purification  by  washing  in  the  water. 
Thus— 
t* 


"78  SCRIPTURE   GUIDE 

Dr.  Doddridge.     "  On  the  Sabbath  day  we  went  out  of 

the  city  to  the  side  of  the  river  Strymon,  where,  according  to 
the  custom  of  the  Jews,  there  was  an  oratory,  or  a  place  of 
public  prayer." — "It  is  certain  that  the  Jews  had  a  custom 
of  building  their  oratories  or  proseuchas,  or  places  of  public 
prayer,  by  the  sea-side,  or  near  rivers,  for  the  sake  of  purifi- 
cation."    Fam.  Expos,  on  the  place. 

Joseph  John  Gurnet.  ''Although  the  baptism  practised 
by  John,  and  by  the  apostles,  did  not,  in  all  its  circum- 
stances, resemble  those  Jewish  washings  to  which  I  have 
now  adverted;  yet  it  was  precisely  similar  to  them  in  that 
main  particular  of  immersion  in  water."  Obaerv.  on  the  Pecul. 
of  Friends. 

Inference. — If  the  inspired  word  which  records 
the  baptism  of  Lydia  and  her  household  and  sub- 
sequently refers  to  them,  is  to  be  my  only  guide 
upon  the  inquiries  before  us,  I  must  infer,  "  that 
they  were  all  believers  in  Jesus,  and  were  bap- 
tized as  their  Saviour  ordained."  ♦ 


YII. —  The  Baptism  of  the  Fhilippian  Jailor 
and  Household. 

Paul  and  Silas,  having  been  cast  into  prison  at 
Philippi,  were  delivered  from  their  confinement  at 
midnight,  by  the  miraculous  interposition  of  God. 
An  earthquake  shook  the  foundations  of  the  prison, 
the  doors  of  it  were  opened,  and  the  prisoners' 
bands  loosed.  The  jailor,  suspecting  the  escape  of 
the  prisoners,  drew  his  sword  to  destroy  himself, 


TO   BAPTISM^  t9 

but  which  Paul  prevented  by  assuring  him  the 
prisoners  were  all  there.  Then  follow  his  con- 
version and  baptism : — 

Acts  xvi.  29 — 34.  Then  he  called  for  a  light,  and  sprang 
in,  and  came  trembling,  and  fell  down  before  Paul  and  Silas, 
and  brought  them  out,  and  said.  Sirs,  what  must  I  do  to  be 
saved  ?  And  they  said.  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved,  and  thy  house.  And  they  spake 
unto  him  the  word  of  the  Lord,  and  to  all  that  were  in  his 
house.  And  he  took  them  the  same  hour  of  the  night,  and 
washed  their  stripes;  and  was  baptized,  he  and  all  his, 
straightway.  And  when  he  had  brought  them  into  his  house, 
he  set  meat  before  them,  and  rejoiced,  believing  in  God  with 
all  his  house. 

Here  observe,  1.  The  jailor  bringing  Paul  and 
Silas  out  of  the  prison,  being  persuaded  that  they 
were  the  servants  of  the  true  Grod,  and  were  now 
delivered  by  his  power  from  their  unjust  and 
cruel  punishment ;  and,  deeply  convinced,  at  the 
same  time,  of  his  own  guilt  and  danger,  urges 
them  to  tell  him  what  he  should  do  to  be  saved  ? 
To  this  greatest  of  questions,  he  received  a  direct 
answer:  ''Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved,  and  thy  house. "  It  is  pro- 
bable that  the  jailor's  family,  alarmed  at  this 
awful  event,  ran  to  his  assistance,  as  they  would 
consider  his  life  imminently  in  danger,  both  by 
the  prisoners  in  order  to  escape,  and  especially 
by  the  law,  if  any  had  fled.     Hence  Paul  indi- 


80  SCRIPTURE   GUIDE 

rectly  spake  to  the  whole,  Believe,  and  thou  shalt 
be  saved,  yea,  and  thy  house  too,  in  the  same 
way. 

Dr.  Doddridge.  "  Thou  shalt  he  saved  and  thine  hovse. 
The  meaning  cannot  be  that  the  eternal  salvation  of  his 
family  could  be  secured  by  his  faith  y  but  that,  if  they  also 
themselves  believed,  they  should  be  entitled  to  the  same 
spiritual  and  everlasting  blessings  with  himself;  which  Paul 
might  the  rather  add,  as  it  is  probable  that  many  of  them, 
under  this  terrible  alarm,  might  have  attended  the  master  of 
the  family  into  the  dungeon."  Fam.  Expos.  Note  on  the 
place. 

2.  "We  may  next  learn  from  the  text,  in  the 
most  satisfactory  manner,  of  what  the  jailor's 
household  consisted ;  that  they  were  not  infants, 
or  persons  so  young  as  to  be  incapable  of  being 
taught  the  gospel,  and  of  believing  it;  for  thus 
we  read,  verse  32,  "  They  spake  unto  him  the 
word  of  the  Lord,  and  to  all  that  were  in  his 
house.''^  This  household  is  instructed,  instructed 
ALL,  and  then  baptized.  Infants,  therefore,  can- 
not be  here  included. 

3.  Luke  further  describes  the  jailor  and  his 
household,  and  shows  thereby  how  the  Lord's 
commission  was  still  strictly  obeyed.  Paul  and 
Silas  first  preached  the  gospel  to  the  whole 
house,  as  observed  above ;  and  now  we  read, 
verse  34,  the  jailor  "rejoiced,  believing  in  God, 
with  all  his   house."     Then  it  follows  he  had 


TO  BAPTISM.  81 

no  infant  children,  or  those  words  cannot  include 
them,  for  of  this  faith  they  would  be  incapable. 

Matthew  Henry  says,  "The  voice  of  rejoicing,  with  that 
of  salvation,  was  heard  in  the  jailor's  house,  He  rejoiced  be- 
lieving in  God,  with  all  Ms  house:  there  was  none  in  his  house 
that  refused  to  be  baptized,  and  so  made  a  jar  in  the  harmony, 
but  they  were  unanimous  in  embracing  the  gospel,  which  added 
much  to  the  joy."     JExjios.  on  the  place. 

Calvin.  "Luke  commends  the  pious  zeal  of  the  jailor, 
because  he  dedicated  his  whole  house  to  the  Lordj  in  which, 
also,  the  grace  of  God  illustriously  appeared,  because  it  sud- 
denly brought  the  whole  family  to  a  pious  consent.  Cora- 
ment.  in  loc. 

Inference. — As  the  same  pre-requisitesto  bap- 
tism are  here  specified  in  relation  to  the  jailor's 
family  as  to  himself,  namely,  1st,  that  the  word 
of  the  Lord  was  spoken  to  them  as  to  him ;  and, 
2d,  that  he  and  they  equally  believed  in  God  5  I 
must,  on  inspired  authority,  conclude  that  we 
have  here  nothing  more  nor  less  than  a  plain  ex- 
ample of  a  believing  household  baptized,  the  whole 
being  equally  disciples  of  Christ ;  and  as  to  the 
mode,  that  it  was  what  the  Lord  sanctioned  by  his 
example  and  command,  a,nd  nothing  different 
therefrom. 

Some,  in  opposing  the  practice  of  immersion, 
have  imagined  great  difficulties  in  this  case. 
They  cannot  conceive  where  the  jailor  could  find 
a  suitable  place,  and  especially  in  the  night,  to 


82  SCRIPTURE   GUIDE 

receive  tlie  ordinance  in  this  form.  It  is  not  for 
us,  at  this  distance  of  time,  to  state  the  place,  as 
the  sacred  historian  has  not  done  so.  The  Scrip- 
tures affirm  that  "  he  and  his  were  baptized :" 
what  do  these  words  mean  ?  We  reply  from  the 
sense  of  the  word,  and  from  the  other  scriptures, 
"they  were  immersed  in  the  name  of  the  Lord 
Jesus. "  Then  it  falls  to  the  part  of  our  oppo- 
nents to  prove  that  they  were  not  baptized  in  this 
way.  These  imagined  difficulties  have  not  a  par- 
ticle of  weight  upon  the  mind  that  admits  that 
Christ's  authority  was  Paul's  only  guide.  It  may 
not  be  improper,  however,  to  remind  the  reader 
how  exceedingly  common  the  practice  of  cold 
bathing  was,  and  still  is,  in  the  East.  That. fre- 
quent bathing  was  usual  among  the  Grecians, 
Romans,  and  now  is  in  Turkey,  in  which  country 
this  city  Philippi  stood,  is  testified  by 

Lord  Bacon.  "It  is  strange  that  the  use  of  bathing,  as  a 
part  of  diet,  is  left.  With  the  Romans  and  Grecians  it  was 
as  usual  as  eating  or  sleeping,-  and  so  it  is  amongst  the 
Turks  at  this  day."     In  Stennet'a  Anstoer  to  Addington. 

Grotius,  the  most  learned  and  best  informed 
man  in  Europe  in  his  time,  held  it  highly  pro- 
bable, from  the  practice  of  the  country,  that  the 
jail  at  Philippi  was  provided  with  baths  [as  is 
now  the  case  in  Calcutta]  which  would  admit 
of  the  ordinance  in  this  form  without  delay.     All 


TO   BAPTISM.  83 

I  contend  for  is,  that  if  immersion  was  Christ's 
baptism,  the  apostles  never  violated  his  will  in 
their  practice. 

YIII. — Paul  haptizing  at  Corinth. 

The  next  instance  is  the  baptism  of  several 
persons  at  Corinth,  where  we  now  find  the  same 
apostle  exerting  himself  to  the  utmost  for  the 
spread  of  the  Messiah's  kingdom.  Here,  though 
many  opposed  themselves  and  blasphemed,  jet  he 
zealously  persevered,  and  his  labors  were  crowned 
with  success ;  for  thus  we  read  : — 

Acts  xviii.  4 — 8.  And  he  reasoned  in  the  synagogue  every 
Sabbath,  and  persuaded  the  Jews  and  the  Greeks.  And  when 
Silas  and  Timotheus  were  come  from  Macedonia,  Paul  was 
pressed  in  the  Spirit,  and  testified  to  the  Jews  that  Jesus  was 
Christ.  And  Crispus,  the  chief  ruler  of  the  Synagogue,  be- 
lieved on  the  Lord  with  all  his  house:  and  n^any  of  the 
Corinthians  hearing,  believed,  and  were  baptized. 

A  church  being  formed  in  this  place,  Paul 
afterwards  writes  them  two  epistles.  In  the  first 
of  these  he  laments  the  unhappy  divisions  that 
prevailed  amongst  them,  in  contending  for  differ- 
ent ministers,  as  if  they  had  so  many  Saviours, 
and  had  been  baptized  in  their  separate  names. 
Upon  which  he  reasons  : — 

1  Cor.  i.  13—17.  Is  Christ  divided  ?  was  Paul  crucified  for 
you?  or  were  ye  baptized  in  the  name  of  Paul  ?   I  thank  God 


84  SCRIPTURE   GUIDE 

tliat  I  baptized  none  of  you,  but  Crispus  and  Gaius.  Lest 
any  should  say  that  I  had  baptized  in  mine  own  name.  And 
I  baptized  also  the  household  of  Stephanus  :  besides,  I  know 
not  whether  I  baptized  any  other.  For  Christ  sent  me  not  to 
baptize,  but  to  preach  the  gospel. 

Chap.  xvi.  15.  Ye  know  the  house  of  Stephanas,  that  it  is 
the  first  fruits  of  Achaia,  and  that  they  have  addicted  them- 
selves to  the  ministry  of  the  saints. 

Paul,  at  Corinth,  as  at  all  other  places,  begins 
his  work  by  "  testifying"  to  the  people  "  the  things 
concerning  Jesus  Christ,"  and  by  teaching,  not 
by  baptizing,  he  makes  disciples  to  Christ.  He 
continued  his  labors  at  Corinth  a  year  and  six 
months,  in  which  time,  "many  hearing"  his 
preaching,  "believed,  and  were  baptized."  He 
himself  baptized  but  few,  namely,  Crispus,  Gaius, 
and  the  household  of  Stephanas ;  and  in  this  he 
afterwards  rejoiced,  as  none  of  them,  in  their 
angry  contentions  and  excessive  partiality,  could 
say,  "they  were  of  Paul,  for  Paul  baptized  them, 
and  that  in  his  own  name ;"  for,  he  adds,  the  first 
and  chief  work  for  which  Christ  sent  him  was, 
"not  to  baptize,  but  to  preach  the  Gospel." 

It  is  not  said,  the  household  of  Crispus  were 
baptized,  though,  had  it  been  so,  it  is  certain 
they  were  proper  subjects  of  the  ordinance, 
agreeably  to  the  words  of  the  institution ;  for  he 
" believed  on  the  Lord,  with  all  his  house.''^    Their 


TO   BAPTISM.  85 

baptism,  if  obedient  to  Christ,  was  a  matter  of 
course. 

The  persons  who  composed  "the  house  of  Ste- 
phanas," the  last  household  said  to  be  baptized, 
are  not  described  where  their  baptism  is  recorded ; 
and  had  nothing,  in  any  other  place,  been  said  of 
them,  this  would  have  been  the  only  house  left  in 
such  uncertainty ;  but,  as  if  it  were  the  design  of 
the  Holy  Spirit  to  leave  no  room  for  dispute,  as 
to  the  proper  persons  to  receive  the  ordinances 
of  Christ,  we  find  this  family  also  described  at  the 
end  of  the  epistle,  as  cited  above :  they  were  the 
"first  fruits"  of  the  word  of  God  in  Achaia,  and 
"  they  addicted  themselves  to  the  ministry  of  the 
saints."  They  were  the  first  Christian  converts 
in  their  district,  and  they  exerted  themselves  in 
acts  of  zeal  and  charity  in  reference  to  their 
fellow,  but  poorer,  or  more  afilicted  disciples  ;  and 
hence,  we  scarcely  need  add,  could  not  be  infant 
children. 

Dr.  Doddridge.  "  They  have  set  themselves,  etc.  This 
seems  to  imply,  that  it  was  the  generous  care  of  the  -whole 
family  to  assist  their  fellow  Christians;  so  that  there  was 
not  a  member  of  it  which  did  not  do  its  part."  Fam.  Expos. 
Note  on  the  place. 

Dr.  Guise.  "It  therefore  seems  that  the  family  of  Ste- 
phanas were  all  adult  believers,  and  so  were  baptized  on 
their  own  personal  profession  of  faith  in  Christ."  On  the 
place. 


86  SCRIPTURE   GXriDE 

Dr.  Haioiond.  "I  think  it  unreasonable  that  the  apostle'3 
hare  mention  of  baptizing  his  (Stephanas')  household,  should 
be  thought  competent  to  conclude  that  infants  were  baptized 
by  him ;  when  it  is  uncertain  whether  there  were  any  such  at 
all  in  his  house."     Peed.  Exam. 

Dr.  Macknight.  "  The  family  of  Stephanas  seem  all  to 
have  been  adults  when  they  were  baptized,  for  they  are  said, 
chap.  xvi.  15,  to  have  devoted  themselves  to  the  ministry  of 
the  saints."     42^o*.  E2nst.  Note  on  1  Cor.  i.  16. 

We  have  now  found  the  record  of  three  house- 
holds baptized  by  the  apostle  Paul,  or  Silas,  his 
companion — Lydia's,  the  jailor's,  and  Stephanas'. 
If  it  were  the  constant  practice  of  the  apostles  to 
baptize  children  with  their  parents,  as  our  Paedo- 
baptist  friends  maintain,  we  should  reasonably 
have  expected,  and,  no  doubt,  should  have  found, 
in  various  places  of  Scripture,  after  naming  the 
baptism  of  believers,  the  words  added,  "  and  their 
children,"  or  "  and  their  little  ones,"  as  families 
of  young  children  are  expressed  in  the  old  Testa- 
ment. And  I  infer  that  this  must  have  been  a 
fact  in  many  instances,  because  we  find  in  this 
book  many  thousands  of  adults  believing  and 
being  baptized,  or  added  to  the  Lord.  See  Acts 
ii.  41,  iv.  4,  V.  14,  etc.  Would  it,  then,  be  pro- 
bable that  three  families  only  would  be  specified 
AS  FAMILIES,  whilc  hundreds,  or,  it  may  be,  thou- 
sands of  other  families,  are  not  referred  to  in  the 
most  distant  way  ?     This,  I  conceive,  next  to  im- 


TO  BAPTISM.  87 

possible ;  and,  therefore,  infer  that  the  baptism 
of  families  was  comparatively  of  rare  occur- 
rence. 

But,  in  these  three  cases,  we  have  not  the  words 
"and  their  little  ones  ;"  nor  yet  ''and  their  chil- 
dren," and  this  expression  might  be  used  without 
necessarily  implying  infants;  but  the  term  "house" 
or  "household"  is  used,  which  conveys  no  idea  as 
to  THE  AGE  of  the  pcrsons  intended ;  nor  whether 
they  were  the  children  or  the  servants  of  the  heads 
of  the  families  ;  and,  therefore,  had  nothing  been 
said  descriptive  of  them,  it  would  have  been  ex- 
ceedingly inconclusive  to  have  inferred  a  precedent 
for  infant  baptism  from  the  use  of  the  word  house- 
hold ;  because  there  are  thousands,  yea,  millions 
of  families  that  have  no  infant  children.  The 
writer  of  this  volume  has  baptized  households ; 
and,  among  others,  a  "  Lydia  and  her  household," 
and  yet  never  baptized  any  but  professed  be- 
lievers. From  the  word  "  household,"  therefore, 
to  infer  the  baptism  of  infants  is  completely  beg- 
ging the  question.  But,  as  my  reader  has  seen, 
there  is  something  said  of  these  three  households, 
which  indicates  the  constituents  of  them :  from 
this  it  is  demonstrably  certain,  the  jailor's  and 
Stephanas'  were  professedly  believers  in  Christ ; 
for  that  which  is  said  of  them  is  of  infants  impos- 
sible.    And  as  to  Lydia's,  if  "the  brethren"  Paul 


88  SCRIPTURE   GUIDE 

and  Silas  "comforted"  in  her  house  were  her 
household,  and  there  were  no  other  Christians  in 
the  city  but  the  family  they  had  just  quitted,  there 
is  no  more  uncertainty  respecting  them.  Thus 
while  households  out  of  number  are  referred  to  in 
the  Scriptures,  and  nothing  is  added  by  which  we 
could  learn  of  what  they  consisted,  it  has  pleased 
God  to  give  such  information  of  the  baptized  house- 
holds  as  to  lead  the  reader  to  infer,  that  they  all 
were,  as  the  same  apostle  testifies  of  the  church 
of  which  Stephanas  and  his  household  were  mem- 
bers, ''called  of  Grod  to  the  fellowship  of  his  Son 
Jesus  Christ  our  Lord,"  1  Cor.  1.  9. 

The  eminent  Psedobaptist  writers  I  have  cited 
candidly  allow  that  the  Scriptures,  regarding  these 
households,  teach  nothing  further  upon  our  in- 
quiries than  what  I  have  endeavored  to  make  plain 
to  the  reader.  To  his  own  judgment  I  cheerfully 
leave  the  decision. 

IX. — Certain  Disciples  at  Ephesus  Baptized. 

This  is  the  ninth  and  last  place,  in  the  Acts 
of  the  Apostles,  relative  to  our  present  inquiries. 
The  question  whether  the  persons  here  referred  to 
were  baptized  twice,  first  with  John's  baptism,  and 
now  Christ's,  does  not  affect  the  object  of  our  in- 
quiries. 


TO   BAPTISM.  89 

Acts  xix.  1 — 7.  Paul,  having  passed  through  the  upper 
coasts,  came  to  Ephesusj  and  finding  certain  disciples,  he 
said  unto  them.  Hare  ye  received  the  Holy  Ghost  since  ye 
helieved  ?  And  they  said  unto  him,  We  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost.  And  he  said  unto 
them.  Unto  what  then  were  ye  baptized?  And  they  said. 
Unto  John's  baptism.  Then  said  Paul,  John  verily  baptized 
with  the  baptism  of  repentance,  saying  unto  the  people.  That 
they  should  believe  on  him  which  should  come  after  him,  that 
is,  on  Christ  Jesus.  When  they  heard  this,  they  were  bap- 
tized in  the  name  of  the  Lord  Jesus.  And  when  Paul  had 
laid  Ids  hands  upon  them,  the  Holy  Ghost  came  on  them; 
and  they  spake  with  tongues,  and  prophesied.  And  all  the 
men  were  about  twelve. 

That  in  the  case  of  these  persons  we  have  an 
example  of  adult  baptism  is  clear ;  for,  1.  They 
are  called  "disciples."  2.  They  "believed."  3. 
They  "received  the  Holy  Ghost."  4.  They 
*' spake  with  tongues  and  prophesied  ;"  and  were 
in  number  twelve  men.  We  need  not,  therefore, 
add  another  word  respecting  them. 

We  have  now,  Christian  reader,  passed  through 
all  the  Acts  of  the  Apostles,  and  examined  all  the 
instances  of  the  administration  of  this  ordinance 
recorded  in  this  sacred  history ;  and  to  this  place, 
we  can  confidently  assert,  That  we  have  nowhere 
found  a  single  place  or  passage  that  describes, 
records,  or  implies  the  baptism  of  any  infant. 
The  reader  will  not  suppose  this  a  hasty  con- 
clusion, when  he  hears  the  following  Pgedobap- 
tists : — 
8* 


90  SCRIPTURE   GUIDE 

Dr.  Goodwin.  "Baptism  supposes  regeneration  sure  in 
itself  first.  Sacraments  are  never  administered  to  begin,  or 
work  grace.  Read  all  the  Acts,  still  it  is  said,  they  believed, 
and  loere  baptized." 

Mr.  T.  Boston.  "There  is  no  example  of  baptism  re- 
corded in  the  Scriptures,  where  any  were  baptized  but  such 
as  appeared  to  have  a  saving  interest  in  Christ."      Works. 

LiMBORCH.  "  There  is  no  instance  can  be  produced, 
from  which  it  may  indisputably  be  inferred  that  any  child 
was  baptized  by  the  apostles."  Complete  Syst.  Div.  B.  V. 
Ch.  xxii. 

Baxter.  "I  conclude,  that  all  examples  of  baptism  in 
Scripture  do  mention  only  the  administration  of  it  to  the 
professors  of  saving  faith ;  and  the  precepts  give  us  no  other 
direction.  And  I  provoke  Mr.  Blake,  as  far  as  is  seemly  for 
me  to  do,  to  name  one  precept  or  example  for  baptizing  any 
other,  and  make  it  good  if  he  can."  Disput.  of  Right  to 
Sacrarn. 


TO   BAPTISM.  91 


CHAPTER  III. 

BAPTISM   AS   TAUGHT   IN    THE    EPISTLES. 

We  now  proceed  to  examine  those  passages 
in  the  Apostolical  Epistles  which  refer  to  this 
ordinance. 

I. — Passages  which  contain  an  express  allusion 
to  the  Mode,  and  the  Spiritual  design  of 
Baptism. 

Rom.  vi.  3 — 5.  Know  ye  not,  that  so  many  of  us  as  were 
baptized  into  Jesus  Christ,  were  baptized  into  his  death  ? 
Therefore  we  are  buried  with  him  by  baptism  into  death  ; 
that  like  as  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  we  also  should  walk  in  newness  of  life. 
For  if  we  have  been  planted  together  in  the  likeness  of  his 
death,  we  shall  be  also  in  the  likeness  of  his  resurrection. 

Colos.  ii.  12.  Buried  with  Him  in  baptism,  wherein  also 
ye  are  risen  with  Him  through  the  faith  of  the  operation  of 
God,  who  hath  raised  Him  from  the  dead. 

The  object  of  the  apostl-e  Paul  in  these  texts, 
and  their  connection,  is  to  show  the  churches  to 
which  he  is  writing,  the  necessity  of  a  holy  walk 
and  conversation.  To  this  end  he  puts  them  in 
mind  of  their  baptism,  the  profession  they  made 


yiS  SCRIPTURE   GUIDE 

in  it,  and  the  obligation  they  took  upon  them- 
selves to  live  according  to  the  truths  symboli- 
cally taught  by  the  ordinance.  ''Know  ye  not," 
says  he  to  the  Romans,  "that  so  many  of  us  as 
were  baptized  into  Jesus  Christ,"  into  his  religion 
or  church,  "were  baptized  into  his  death,"  into  a 
reliance  upon,  and  conformity  to  his  death,  the 
great  design  of  which  was  to  take  away  sin ;  and, 
consequently,  as  our  Lord  died,  and  was  buried 
on  account  of  it,  so  should  we  die  and  be  buried 
to  the  love  and  practice  of  it.  Then  follows  this 
plain  and  striking  allusion  to  the  particular  act 
by  which  the  rite  in  question  is  administered,  in 
verse  4,  which,  with  the  same  allusion  in  the 
Epistle  to  the  Colossians,  reads  to  this  effect : — 

"  Therefore,  that  is,  to  express  this  very  de- 
sign, we  are  buried  by  and  in  baptism,  with 
Christ  our  Lord  ;  and  as  He  was  raised  up  from 
the  dead  by  the  glory  of  the  Father,  so  we  at  our 
baptism,  wherein  we  likewise  are  raised  up  to 
walk  thenceforth  in  newness  of  life;  and  this  is 
not  of  ourselves,  but  through  the  faith  of  the 
operation  of  God,  who  thus  raised  up  his  Son 
from  the  sepulchre  to  live  and  reign  forever." 

In  these  places  the  apostle  twice  describes 
baptism  as  effecting  a  burial  and  a  resurrection, 
and  as  such  to  be  a  continued  representation 
of   the   burial   and   resurrection  of    Christ,  our 


TO  BAPTISM.  93 

Pattern  and  Lord ;  and  this  is  realized  only  in 
immersion. 

By  these  plain  allusions  to  the  mode  of  the  or- 
dinance, the  sense  of  the  word  baptize  is  most 
plainly  confirmed;  and  the  necessity  of  "going 
down  into,  and  coming  up  out  of  the  water," 
of  "baptizing  in  the  Jordan,"  and  where  "there 
was  much  water ;"  is  here  evidently  explained. 
Pasdobaptist  divines,  of  the  greatest  celebrity 
for  learning,  have  frankly  allowed  what  we  have 
here  asserted.  We  have  no  difficulty  but  in 
making  such  a  selection  as  would  be  most  useful 
to  the  reader.  The  following  are  from  different 
denominations  of  Christians,  and  the  most  compe- 
tent that  could  be  produced. 

Dr.  Wall,  Vicar  of  Shoreham,  in  Kent,  and  author  of  that 
famous  work,  "  The  History  of  Infant  Baptism,"  for  which  he 
received  the  thanks  of  the  whole  Episcopal  clergy  in  Convoca- 
tion. "As  to  the  manner  of  baptism  then  generally  used,  the 
text-s  produced  by  every  one  that  speaks  of  these  matters,  John 
iii.  23  ;  Marki.  5 ;  Acts  viii.  38  ;  are  undeniable  proofs  that  the 
baptized  person  went  ordinarily  into  the  water,  and  sometimes 
the  Baptist  too.  We  should  not  know  from  these  accounts, 
whether  the  whole  body  of  the  baptized  was  put  under  water, 
head  and  all,  were  it  not  for  two  later  proofs,  which  seem  to 
me  to  put  it  out  of  question. — One,  that  St.  Paul  does  twice, 
in  an  allusive  way  of  speaking,  call  baptism  a  burial.  The 
other,  the  custom  of  the  Christians  in  the  near  succeeding 
times,  which  being  more  largely  and  particularly  delivered 
in  books,  is  known  to  have  been  generally,  or  ordinarily,  a 
TOTAL  IMMERSION."     Defence  of  the  Hist,  of  Inf.  Bap. 


94.  SCRIPTUKE  GUIDE 

Archibishop  Tillotson.  "Anciently,  those  who  -were 
baptized,  were  immersed  and  buried  in  the  water,  to  repre- 
sent their  death  to  sin ;  and  then  did  rise  up  out  of  the  water, 
to  signify  their  entrance  iipon  a  new  life.  And  to  these 
customs  the  apostle  alludes,  Rom.  vi.  2 — 6."  Works,  Vol.  I. 
Serm.  vii.  p.  179. 

Archbishop  Secker.  "Burying,  as  it  were,  the  person 
baptized  in  the  water,  and  raising  him  out  again,  without 
QUESTION,  was  anciently  the  more  usual  method;  on  accouns 
of  which.  Saint  Paul  speaks  of  baptism  as  representing  both 
the  death,  burial,  and  resurrection  of  Christ,  and  what  is 
grounded  on  them, — our  being  dead  and  buried  to  sin,  and 
our  rising  again  to  walk  in  newness  of  life."  Lect.  on  Cate- 
chism, L.  XXXV. 

Dr.  Nicholson,  (Bishop  of  Gloucester.)  "  In  the  grave 
•with  Christ  we  went  not;  for  our  bodies  were  not,  could  not 
be  buried  with  his;  but  in  baptism,  by  a  kind  of  analogy  or 
resemblance,  while  our  bodies  are  under  the  water,  we  may 
be  said  to  be  buried  with  him."  Expos,  of  the  Church.  Cate- 
chism, p.  174. 

Dr.  Whitby,  (Author  of  a  Commentary  on  the  new  Testa- 
ment, and  more  than  forty  other  learned  works.)  "It  being 
so  expressly  declared  here,  Eom.  vi,  4,  and  Col.  ii.  12,  that 
we  are  buried  with  Christ  in  Baptism,  by  being  buried  under 
water;  and  the  argument  to  oblige  us  to  a  conformity  to  his 
death,  by  dying  to  sin,  being  taken  hence;  and  this  immersion 
being  religiously  observed  by  ALL  CHRISTIANS  FOR  THIRTEEN 
centuries,  and  approved  by  our  Church,  and  the  change  of 
it  into  sprinkling,  even  without  any  allowance  from  the  author 
of  this  institution,  or  any  license  from  any  council  of  the 
church,  being  that  w^hich  the  Romanist  still  urges  to  justify 
his  refusal  of  the  cup  to  the  laity ;  it  were  to  be  wished,  that 
this  custom  might  be  again  of  general  use,  and  aspersion 
only  permitted,  as  of  old,  in  ease  of  the  Clinici,  or  in  present 
danger  of  death."     Note  on  Rom.  vi.  4. 


TO   BAPTISM  95 

Rev.  Richard  Baxter,  the  most  eminent  Nonconformist 
of  his  age.  "Therefore,  in  our  baptism,  we  are  dipped 
under  the  water^  as  signifying  our  covenant  profession,  that 
as  He  was  buried  for  sin,  we  are  dead  and  buried  to  sin ; 
that  as  the  glorious  power  of  God  raised  Him  from  the  dead, 
so  we  should  rise  to  live  to  Him  in  newness  and  holiness  of 
life."     Paraphrase  on  the  New  Testament.     On  Rom.  vi.  4. 

Dr.  Doddridge.  " Buried  with  Him  in  haptism.  It  seems 
the  part  of  candor  to  confess,  that  here  is  an  allusion  to  the 
manner  of  baptizing  by  immersion,  as  most  usual  in  these 
early  times."     Fain.  Expos,     Note  on  the  place. 

Rev.  George  "Whitefield.  *'It  is  certain  that  in  the 
words  of  our  text,  Rom.  vi.  3,  4,  there  is  an  allusion  to  the 
manner  of  baptism,  which  was  by  immersion,  which  is  what 
our  own  church  allows."     Eighteen  Sermons. 

Rev.  John  Wesley.  "Buried  tcith  Him — alluding  to 
the  ancient  manner  of  baptizing  by  immersion."  Note  on 
Rom.  vi.  4. 

Dr.  Chalmers,  Professor  of  Theology  in  the  University 
of  Edinburgh.  "  "We  advert  to  this  [the  practice  of  immer- 
sion] for  the  purpose  of  throwing  light  on  the  analogy  that  is 
instituted  in  these  verses.  Rom.  vi.  3,  4.  Jesus  Christ,  by 
death,  underwent  this  sort  of  baptism,  even  immersion  under 
the  surface  of  the  ground,  whence  he  soon  emerged  again  by 
his  resurrection.  We,  by  being  baptized  into  his  death,  are 
conceived  to  have  made  a  similar  translation :  in  the  act  of 
descending  under  the  water  of  baptism,  to  have  resigned  an 
old  life,  and  in  the  act  of  ascending,  to  emerge  into  a  second 
or  new  life."     Lectures  on  the  Epis.  to  the  Romans. 

Rev.  Albert  Barnes.  "It  is  altogether  probable  that  the 
apostle,  in  this  place,  had  allusion  to  the  custom  of  baptizing 
by  immersion."     Note  on  the  place. 

The  apostle  uses  the  figure  of  planting,  as  well 
as  of  burying,  in  allusion  to  baptism,  "  If  we  have 


96  SCRIPTURE   GUIDE 

been  planted  together  in  the  likeness  of  his  death, 
we  should  be  also  in  the  likeness  of  his  resurrec- 
tion." This  also  agrees  with  the  same  mode  of 
axiministering  it ;  but  with  no  other. 

Dr.  Macknight.  ''Planted  together  in  the  likeness  of  His 
death.  The  burying  of  Christ,  and  of  believers,  first  in  the 
water  of  baptism,  and  afterwards  in  the  earth,  is  fitly  enough 
compared  to  the  planting  of  seeds  in  the  earth,  because  the 
effect  in  both  cases,  is  a  reviviscence  to  a  state  of  greater  per- 
fection."    Note  on  Rom.  vi.  5. 

AvSSEMBLY  OF  DiTiNEs.  "If  we  have  been  planted  to- 
gether," etc.  "By  this  elegant  similitude,  the  apostle  repre- 
sents to  us,  that,  as  a  plant,  that  is  set  in  the  earth,  lieth  as 
dead  and  immovable  for  a  time,  but  after  springs  up  and 
flourishes,  so  Christ's  body  lay  dead  for  a  while  in  the  grave, 
but  sprung  up  and  flourished  in  his  resurrection;  and  we, 
also,  when  we  are  baptized,  are  buried,  as  it  were,  in  the 
water  for  a  time,  but  after  are  raised  up  to  newness  of  life." 
Annot.  in  loc. 

Inference. — With  certainty  I  gather  from  the 
Scriptures  at  the  head  of  this  section,  That  the 
outward  form  of  baptism  in  the  apostolic  age  was 
a  burial  in  water.  It  is  made  infinitely  interesting 
to  the  heart  of  a  Christian,  by  that  which  it  was 
intended  to  represent,  the  death,  burial,  and  re^ 
surrection  of  the  Redeemer ;  and  hence,  too,  I 
infer,  the  infinite  and  irresistible  obligation  tha 
baptized  person  is  under,  to  devote  his  life  to  that 
Lord  to  whose  death  and  resun-ection  he  is  thus 
emblematically  conformed  in  the  baptismal  rite  : 


TO   BAPTISM.  9t 

and  I  see,  also,  in  these  verses,  by  what  principle 
and  power  this  is  all  to  be  realized,  "  through  faith, 
which  is  of  the  operation  of  God."  In  none  desti- 
tute of  that  living  principle  can  this  intention  of 
the  ordinance  be  fulfilled.  If  sprinkling  were  the 
mode,  and  infants  the  subjects,  these  passages 
never  could  have  been  written.  To  the  baptism 
of  believers  alone,  and  that  administered  by  im- 
mersion, will  these  passages  apply. 

II. — Occasional  mention  of  Baptism. 

Eph.  iv.  5.  One  Lord,  one  faith,  one  baptism. 

1  Cor.  xii.  13.  For  by  one  Spirit  Tve  are  all  baptized  into 
one  body,  whether  we  be  Jews  or  Gentiles,  whether  we  be 
bond  or  free:  and  have  been  all  made  to  drink  into  one 
Spirit. 

Gal.  iii.  27.  For  as  many  of  you  as  have  been  baptized 
into  Christ,  have  put  on  Christ. 

1  Cor.  XV.  29.  Else  what  shall  they  do  which  are  baptized 
for  the  dead,  if  the  dead  rise  not  at  all  ?  Why  are  they  then 
baptized  for  the  dead  ? 

To  the  Ephesians  and  Corinthians,  the  apostle 
is  recommending  peace  and  union ;  that  they 
should  be  all  of  one  heart  and  mind,  so  that  there 
be  no  schism  in  the  body,  as  all  were  one  in  Christ. 
To  urge  which,  he  puts  them  in  mind  of  what  they 
had  been  uniformly  taught,  that  there  was  but 
"  One  Lord,  one  Faith,  one  Baptism ;"  and  that 
they  "  all  were  baptized  into  one  body,  whether 
9 


y«  SCRIPTURE   GUIDE 

Jews  or  Gentiles."  We  should  here  observe, 
that  the  apostle  places  faith  before  baptism,  as 
Christ  the  great  Lawgiver  had  done,  Se  that  be- 
lieveth,  and  is  baptized.  **  One  faith,  one  bap- 
tismy  If  this  passage  were  to  be  expressed 
according  to  the  general  practice  of  the  present 
day,  the  order  both  of  Christ  and  the  apostle 
must  be  "reuerse(i."  The  Rev.  Charles  Simeon 
admits  this. 

In  the  above  verse  to  the  Galatians,  the  apostle 
is  thought  to  be  alluding  to  the  change  of  gar- 
ments which  must  necessarily  take  place  after  the 
administration  of  the  ordinance ;  to  which,  also, 
may  allude  the  expressions,  "putting  off  the  old 
man  with  his  deeds,"  and  "putting  on  the  new 
man,"  Eph.  iv.  22,  24 ;  Col.  iii.  9,  10 ;  and  espe- 
cially, as  here,  "  putting  on  Christ,"  as  "the  Lord 
our  righteousness." 

Db.  Adam  Clarkie.  *'  When  he  [the  person  baptized]  came 
up  out  of  the  water,  he  seemed  to  have  a  resurrection  to  life. 
He  was,  therefore,  supposed  to  throw  off  his  old  Gentile  state, 
as  he  threw  ofi"  his  clothes^  and  to  assume  a  new  character, 
as  the  baptized  generally  put  on  new  or  fresh  garments." 
Comment,  on  Rom.  vi.  4. 

The  last  verse  cited, — 1  Cor.  xv.  29,  has 
obtained  many  interpretations,  as  the  meaning 
of  the  apostle  in  the  words  "for  the  dead"  is  not 
certain. 


TO   BAPTISM.  99 

Dr.  John  Edwards.  "  Some  of  the  Fathers  hold,  that  the 
apostle's  argument  in  the  text  is  of  this  sort :  If  there  should 
he  no  resurrection  of  the  dead  hereafter,  why  is  baptism  so 
significant  a  symbol  of  our  dying  and  rising  again,  and  also 
of  the  death  and  resurrection  of  Christ  ? — The  immersion  into 
the  water  was  thought  to  signify  the  death  of  Christ,  and 
their  coming  out  denotes  his  rising  again,  and  did  no  less  re- 
present their  own  future  resurrection."  In  Stennefs  Answer 
to  Addington, 

Dr.  Macknight.  "Christ's  baptism  was — an  emblem  of 
his  future  death  and  resurrection.  In  like  manner,  the  bap- 
tism of  believers  is  emblematical  of  their  own  death,  burial, 
and  resurrection."     Ajoost.  Ejois.  Note  on  Eom.  vi.  4. 

Inference.; — If  faith  preceded  baptism  in  the 
apostles'  days,  and  the  persons  who  received  that 
ordinance  had  imbibed  the  influence  of  that  one 
Spirit,  and  had  put  on  Christ  as  the  robe  of 
righteousness,  the  spiritual  adorning  of  their 
souls,  hoping  for  their  part  in  the  first  resur- 
rection at  his  appearing  and  glory,  it  is  most 
manifest,  that  none  but  a  genuine  convert  to 
Christ  could  thus  be  baptized,  or  enjoy  such  high 
and  delightful  privileges. 


III. — Baptism  illustrated  by  Events   recorded 
in  the  Old  Testament. 

These  are  the  last  passages  we  find  in  the 
New  Testament  which  relate  to  the  subject  be- 
fore us. 


100  SCRIPTURE  GUIDE 

1.  Cor.  X.  1,  2.  Moreover,  brethren,  I  would  not  that  ye 
should  be  ignorant,  how  that  all  our  fathers  were  under  the 
cloud,  and  all  passed  through  the  seaj  and  were  all  baptized 
unto  Moses  in  the  cloud  and  in  the  sea. 

1  Pet.  iii.  20,  21.  The  long  suffering  of  God  waited  in  the 
days  of  Noah,  while  the  ark  was  a  preparing,  wherein  few, 
that  is,  eight  souls,  were  saved  by  water.  The  like  figure 
whereunto  even  baptism  doth  also  now  save  us,  (not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  towards  God,)  by  the  resurrection  of  Jesus 
Christ. 

The  better  to  understand  the  apostle  Paul  in 
this  first  passage,  the  reader  would  do  well  to 
peruse  the  account,  in  the  Old  Testament,  in 
Exod.  xiv.,  to  which  he  refers.  In  verse  22,  we 
are  told  that  the  Israelites  "  went  into  the  midst 
of  the  Red  Sea  upon  dry  ground,"  that  the  water 
divided,  opening  a  passage  for  them,  and  forming 
"a  wall  unto  them  on  the  right  hand  and  on  the 
left."  We  also  learn,  that  "the  cloud"  which  had 
conducted  them,  now  removed  its  situation,  stood 
between  the  two  armies,  and  concealed  the  Israel- 
ites from  their  enemies ;  that  it  was  bright,  and 
"  gave  light"  to  the  former,  while  it  was  "  dark- 
ness" toward  the  latter.  It  does  not  appear  that 
any  water  actually  touched  the  Israelites  in  any 
sense  whatever;  and  hence,  the  word  "baptized" 
must  be  used  by  the  apostle  in  a  figurative  sense ; 
and  if  it  has  a  reference  to  the  mode,  we  have  only 
to  ask,  Does  the  situation  of  the  Jews,  "in  the 


TO   BAPTISM.  101 

cloud,  and  in  the  sea,"  best  agree  to  sprinkling 
with  water,  or  a  total  burial  in  it  ?  Paedobaptists 
of  the  highest  celebrity  will  answer  : — 

''WiTSiTJS  expounds  the  place  to  this  effect.  'How  are 
the  Israelites  baptized  in  the  cloud  and  in  the  sea,  seeing  they 
were  neither  immersed  in  the  sea,  nor  -wetted  by  the  cloud? 
It  is  to  be  considered,  that  the  apostle  here  uses  the  term 
*  baptism/  in  a  figurative  sense,  yet  there  is  some  agreement 
to  the  external  sign.  The  sea  is  water,  and  a  cloud  differs 
but  little  from  water.  The  cloud  hung  over  their  heads,  and 
the  sea  surrounded  them  on  each  side;  and  so  the  water  in 
regard  to  those  that  are  baptized.'"     Peed.  Exam. 

Dr.  Whitby.  "  They  were  covered  with  the  sea  on  both 
sides,  Exod.  xiv.  22 ;  so  that  both  the  cloud  and  the  sea  had 
some  resemblance  to  our  being  covered  with  water  in  bap- 
tism. Their  going  into  the  sea  resembled  the  ancient  rite  of 
going  into  the  water;  and  their  coming  out  of  it,  their  rising 
up  out  of  the  water."     Ihid. 

By  the  apostle  Peter,  we  are  taught  that  as  Xoah 
and  his  family  ''  were  saved  by  water,"  so  baptism, 
the  antitype  of  the  water  of  the  deluge,  "now 
saves"  the  believer ;  not  by  washing  his  person, 
or  a  ceremonial  purification,  which  cannot  take 
away  sin  ;  but  the  water  being  a  "  like  figure"  in 
both  cases ;  that  is,  exhibiting  Christ  and  his 
merits,  the  believer  is  saved  by  the  sacred  reality 
signified.  In  this  case,  baptism  is,  "  The  answer 
of  a  good  conscience  toward  God:"  both  the 
answer  given  to  inquiry  at  baptism,  and  the  sub- 
sequent testimony  of  the  mind  to  God,  are  con- 
9* 


102  SCRIPTURE   GUIDE 

scientious,  being  in  accordance  with  a  sincere  and 
heartfelt  faith  in  the  merits  of  a  dying  and  rising 
Saviour. 

Dr.  Owen.  "I  deny  not  but  that  there  is  a  great  analogy 
between  salvation  by  the  ark,  and  that  by  baptism,  inasmuch 
as  the  one  did  represent,  and  the  other  doth  exhibit  Christ 
Himself."     On  Hebrexcs. 

Dr.  Macknight.  "  This  ansicer  of  a  good  conscience  being 
made  to  God,  is  an  inward  answer,  and  means  the  baptized 
person's  sincere  persuasion  of  the  things  which,  by  submit- 
ting to  baptism,  he  professes  to  believe ;  namely,  that  Jesus 
arose  from  the  dead,  and  that  at  the  last  day  He  will  raise 
all  from  the  dead  to  eternal  life,  who  sincerely  obey  Him." 
Apost.  Epist.  Note  in  loc. 

Inference. — If  the  exercise  of  "  a  good  con- 
science" is  associated  with  the  ordinance  of  bap- 
tism, in  none  but  a  believer  in  Christ  can  this 
union  be  realized. 

Having  now,  my  reader,  completed  the  chief 
design  of  this  work  in  transcribing  and  laying 
before  you  every  passage  of  this  sacred  volume 
that  relates  to  the  subject  of  our  inquiry,  and  con- 
tains any  information,  whether  on  the  Subjects, 
Mode,  or  Spiritual  Design  of  baptism,  I  have,  I 
humbly  hope,  fulfilled  the  task  I  have  assumed,  in 
presenting  you  with  ''the  scripture  guide  to 
BAPTISM, "  Our  Divine  Master  commanded  us  to 
"search  the  Scriptures,"  and  it  would  meet  with 
HIS  gracious  approbation  if  this  plan  were  adopted, 
in  reference  to  every  subject  pertaining  to  his 


TO   BAPTISM.  103 

cause  or  kingdom.  "To  the  word  and  to  the 
testimony,"  is  an  inspired  maxim  in  theology, 
and  one  from  which  no  Protestant  will  dissent. 
"Ye  do  err,"  said  the  Redeemer,  "not  knowing 
the  Scriptures." 

We  ought,  therefore,  now  to  be  able  to  answer 
the  inquiries  proposed  at  the  beginning  : — 

I.  Who  are  proper  subjects  of  Christian  bap- 
tism, according  to  the  authority  of  Christ,  and  the 
practice  of  his  apostles  ? 

Answer.  We  have  met  with  the  baptism  of 
many  thousands  of  persons,  and  the  ordinance 
administered  on  many  different  occasions ;  but 
we  have  nowhere  found,  through  all  this  sacred 
book,  any  one  person  baptized,  Christ  excepted, 
that  we  have  the  slightest  reason  to  suppose,  was 
not  FIRST  INSTRUCTED  in  the  doctrines  of  the  gos- 
pel and  had  professed  to  believe  ;  but  this  is 
either  expressly  stated,  or  so  implied  of  all,  as  to 
leave  no  just  ground  of  dispute. 

II.  By  what  mode  should  the  ordinance  be 
administered  ? 

Answer.  We  have  nowhere  met  with  a  single 
verse,  word,  or  circumstance  which  indicates  the 
application  of  water  by  pouring  or  sprinkling ;  but 
wherever  any  thing  is  found  descriptive  of  this 
ordinance,  immersion,  as  the  word  baptism  unde- 


104  SCRIPTURE   GUIDE 

niably  signifies,  is  plainly  implied  in  circumstances, 
and  confirmed  by  allusions. 

III.  What  is  its  spiritual  design,  and  in  whom 
is  it  realized  ? 

Answer.  The  passages  before  us  plainly  indi- 
cate, that  it  was  the  divine  intention  this  ordinance 
should  exhibit  and  teach  the  important  change 
produced  by  the  efiicacy  of  grace  on  a  sinner, 
namely  his  purification /row  sin;  his  death  and 
BURIAL  as  to  the  love  and  practice  of  it ;  his 
resurrection  to  a  new  and  religious  life ;  the 
UNION  and  fellowship  into  which  the  Christian 
enters  with  the  Tri-une  God  ;  and  his  rising  from 
the  dead,  through  his  crucified  and  risen  Lord,  at 
his  coming. 

Here  my  pages  might  close:  but  when  the 
subject  of  baptism  was  first  brought  under  my 
own  examination,  and  I  had  read  with  care  these 
portions  of  Scripture ;  having  been  taught  from 
early  childhood  to  consider  infant  baptism  of 
divine  authority,  I  felt  anxious  to  propose  a  few 
questions  to  those  competent  to  answer  me ;  and 
I  conceive  many  inquirers  on  the  subject  may  feel 
a  similar  solicitude.  On  those  questions  I  have 
obtained  satisfaction  to  my  own  mind  ;  and,  being 
desirous  the  reader,  if  disposed  to  propose  the 
same  questions,  should  enjoy  the  same  satisfaction, 


TO  BAPTISM.  105 

I  shall  write  a  few  pages  to  the  questions  and 
answers  as  to  me  appear  satisfactory.  Whether 
the  reader  may  consider  them  so  or  not,  I  leave 
to  his  own  judgment  and  conscience,  and  to  the 
influence  of  that  Spirit  whose  office  it  is  to  "guide 
into  all  truth." 

I  shall  support  the  answers  by  quotations  from 
eminent  Paedobaptist  writers,  as  I  have  done  my 
foregoing  observations ;  and  sometimes  give  such 
extracts  alone  as  the  best  and  most  conclusive 
replies. 


106  SCRIPTURE  GUIDE  TO  BAPTISM. 


CHAPTER  TV. 

ON    THE     GROUNDS    AND    SUPPOSED     BENEFITS     OP 
INFANT   BAPTISM. 

Question  1.  Although  in  the  passages  of  Scrip- 
ture you  have  cited,  I  have  not  found  an  express 
authority,  either  by  command  or  example,  for  the 
baptism  of  infants,  yet  will  Psedobaptist  divines 
allow  that  no  such  authority  is  to  be  found  in  the 
New  Testament  ? 

Answer.  BiSHOP  BuENET.  "  There  is  no  express  precept 
or  rule  given  in  the  New  Testament  for  baptism  of  infants." 
Expos,  of  the  Articles,  Art.  xxvii. 

Rev.  Samuel  Palmer.  "  There  is  nothing  in  the  words 
of  institution,  nor  in  any  after  accounts  of  the  administration 
of  this  rite,  respecting  the  baptism  of  infants :  there  is  not  a 
single  precept  for,  nor  example  of,  this  practice  through  the 
whole  New  Testament."  Anstcer  to  Br.  Priestley's  Address 
on  the  Lord's  Supper. 

Luther.  "It  cannot  be  proved  by  the  sacred  Scripture, 
that  infant  baptism  was  instituted  by  Christ,  or  begun  by 
the  first  Christians  after  the  apostles."  Peed.  Exam.  See 
also  Goodwin,  Boston,  Limborch,  and  Baxter,  at  the  close  of 
our  second  chapter. 

2.  What  then  are  we  to  make  of  those  words  of 
our  Saviour,  and  his  subsequent  conduct  ?    Mark 


OBJECTIONS  ANSWERED.  107 

X.  14,  16.  "  Suffer  the  little  children  to  come  unto 
me,  and  forbid  them  not ;  for  of  such  is  the  king- 
dom of  God.  And  He  took  them  up  in  his  arms, 
put  his  hands  upon  them,  and  blessed  them." 

Answer.  If,  when  the  condescending  Saviour 
took  these  children  in  his  arms,  it  had  been  added, 
"and  He  baptized  them,"  instead  of  the  words 
''and  blessed  them,"  then  this  passage  with  pro- 
priety might  be  adduced ;  and,  indeed,  would  have 
decided  the  question ;  but,  as  the  Holy  Spirit  has 
recorded  the  circumstance,  it  no  more  refers  to 
infant  baptism  than  to  infant  communion,  or  infant 
circumcision.  It  is  certain  Christ  did  not  baptize 
these  children,  for  He  never  baptized  at  all,  John 
iv.  2 ;  and  if  his  disciples,  who  baptized  for  Him 
and  by  his  authority,  had  been  commanded  by  their 
Lord  to  baptize  infants,  it  is  certain  they  would  not 
have  "rebuked"  the  parents  or  friends  of  these 
children  for  bringing  them. 

But  this  passage,  by  fair  inference,  and  implica- 
tion, contains  an  argument  against  infant  baptism. 
Here  you  observe  parents  bringing  their  children 
to  Jesus  to  crave  his  blessing  upon  them ;  or,  at 
least,  that  He  would  "pray,"  Matt.  xix.  13,  that 
the  blessing  of  heaven  might  attend  them.  Now 
let  me  ask.  If  baptism  would  have  brought  these 
children  into  the  covenant  of  grace,  or  into  Christ's 
church,  or  secured  to  them  any  spiritual  benefit. 


108  SCRIPTURE   GUIDE   TO   BAPTISM. 

would  the  Lord  Jesus  have  concealed  that  circum- 
stance from  these  parents,  and  from  his  disciples  ? 
Would  He  take  them  in  his  arms  and  bless  them, 
and  give  them  back  to  the  parents  without  baptism, 
and  without  a  word  upon  that  ordinance  ?  Was  it 
ever  known  that  any  spiritual  benefit  was  sought 
from  Him,  and  He  did  not  bestow  it  ?  Here  the 
spiritual  good  of  these  children  was  sought  at  his 
hands,  and  if  baptism  was  the  seal,  the  key,  the 
door  to  all  the  spiritual  blessings  of  the  covenant 
of  grace  as  Paedobaptists  often  describe  it,  would 
the  Lord  Jesus  refuse  it, — or  send  them  away 
without  it  ?  This  is  impossible  ;  and  therefore  I 
infer  that  infant  baptism  is  no  part  of  the  will  of 
Christ ;  that  it  can  communicate  no  good,  and 
ought  not  to  be  observed.  Some  of  the  most 
learned  Psedobaptists  are  aware  that  this  passage 
serves  not  their  cause.     Thus  : 

Poole's  Continuators.  "  We  must  take  heed  we  do  not 
found  infant  baptism  upon  the  example  of  Christ  in  this 
text :  for  it  is  certain  that  He  did  not  baptize  these  children. 
Mark  only  saith,  He  took  them  up  in  his  arms,  laid  his  hand 
on  them,  and  blessed  them."  Annot.  on  the  place,  in  Matt, 
xix.  14. 

Bishop  Taylor.  "From  the  action  of  Christ's  blessing 
infants,  to  infer  they  are  to  be  baptized,  proves  nothing  so 
much,  as  that  there  is  a  want  of  better  arguments^  for  the 
conclusion  would  with  more  probability  be  derived  thus : — 
Christ  blessed  infants,  and  so  dismissed  them,  but  baptized 


OBJECTIONS   ANSWERED.  109 

them  not  J  therefore,  infants  are  not  to  be  baptized."   Liberty 
of  PropTiecy. 

3.  If  the  New  Testament  does  not  afford  an 
authority  for  infant  baptism,  upon  what  grounds 
do  Psedobaptist  divines  practise  and  defend  it  ? 

Answer.  Dr.  Edw.  Williams,  one  of  its  most  zealous  ad- 
vocates, aflBrms,  "The  champions  for  it,  are  by  no  means 
agreed  upon  this  question.  On  what  is  the  right  of  infants  to 
baptism  founded?"     Notes  on  Maurice's  Social  Religion. 

Their  grounds  are  various  and  contradictory. 
The  early  fathers  who  practised  it  urged  the  virtue 
of  the  ordinance  in  taking  away  sin,  and  securing 
eternal  life  ;  adding,  the  certain  ruin  of  those  that 
neglected  it.*  The  Church  of  Rome  holds,  "If 
any  one  shall  say  that  baptism  is — not  necessary 
to  salvation,  let  him  be  accursed,  "f  The  Greek 
Church,  by  Cyril,  patriarch  of  Constantinople, 
affirms,  "We  believe  that  baptism  is  a  sacrament 
appointed  by  the  Lord,  which  except  a  person 
receive,  he  has  no  communion  with  Christ. "J  The 
Lutheran  Church,  and  the  Church  of  England, 
hold  both  the  ordinances  "  as  generally  necessary 
to  salvation."  The  former,  agreeing  with  Calvin 
and  Melancthon,  "own  a  sort  of  faith  in  infants," 


*  See  Origen,  Cyprian,  and  Ambrose  in  Dr.  Wall's  Hist,  of  Infant 
Baptism, 
t  Catechism  of  the  Council  of  Trent. 
J  Confess.  Christ.    Fidel,  cap.  xvi . 

10 


110  SCRIPTURE   GUIDE   TO  BAPTISM. 

affording  them  a  right ;  while  the  English  Church 
hesitates  not  to  baptize  them,  "  Because  they  [the 
infants]  promise  by  their  sureties"  repentance  and 
faith,  "which  promise,  when  they  come  to  age, 
themselves  are  bound  to  perform."* 

Many  learned  writers,  as  well  as  churches,  have 
expressed  their  views  upon  this  inquiry.  Dr.  Wall, 
Dr.  Hammond,  and  many  others,  hold  that  the 
practice  of  Jewish  Proselyte  baptism  is  the  founda- 
dation  of  the  Christian  rite,  and  as  infants  received 
the  former,  so  they  should  the  latter :  but  Dr. 
Owen,  Dr.  Jennings,  and  others,  have  proved 
that  no  such  practice  existed  among  the  Jews  to 
afford  such  a  pattern  till  generations  after  Christ,  f 
Sir  X.  Knatchbull  assumes  circumcision  as  the 
proper  foundation. — Beza,  and  after  him  Dr.  Dod- 
dridge and  others,  considered  the  holiness  of  the 
children  of  believers,  as  making  them  proper  sub- 
jects. J  Matthew  Henry  and  Dr.  Dwight,  contended 
that  the  profession  of  faith  made  by  the  parents  to 
be  their  children's  right  to  baptism.  §  Dr.  H. 
F.  Burder  affirms  "  The  identical  principle  which 
pervades  and  unites  the  whole  of  the  argument — 
is  that  infants  are  to  be  baptized  solely  on  the 


*  See  Episcopal  Church  Catechism,  and  Psedobap.  Exam. 

f  Dr.  Judson's  Serm.  on  Christian  Baptism. 

%  See  Beza  and  Doddridge  on  1  Cor.  vii.  14. 

2  Treatise  on  Baptism,  and  Dwight's  Theology  on  the  subject. 


OBJECTIONS  ANSWERED.  Ill 

ground  of  connection  with  their  parents  :^^  and 
adds,  "  it  is  a  connection  in  the  covenant  of  grace, 
the  covenant  of  redemption,  the  everlasting  cove- 
nant, embracing  all  that  man  can  desire,  or  all 
that  Jehovah  can  impart."*  An  anonymous 
writer  affirms  that  "children  by  baptism  are 
actually  brought  into  the  covenant  of  grace." 
This  is  denied  by  another,  who  replies  that  the 
"children  of  believers  $re  really  and  truly  in  the 
covenant  of  grace  before  their  baptism,  "f  Such 
endless  contrariety  and  absurdity  are  consequent 
upon  having  no  Scripture  authority. 

4.  Some  of  the  grounds  assumed  by  those 
churches  and  eminent  men,  appear  to  have 
weight.  Does  not  the  ''holiness-'  referred  to, 
existing  in  the  children  of  believers,  and  founded 
an  1  Cor.  vii.  14,  afford  the  ground  required  ? 
"  For  the  unbelieving  husband  is  sanctified  by  the 
wife,  and  the  unbelieving  wife  is  sanctified  by  the 
husband ;  else  were  your  children  unclean,  bxit  now 
they  are  holy."  If  holy,  they  are  surely  proper 
subjects  of  baptism. 

Answer.  So  many  good  men  have  thought :  but 
what  is  the  holiness  intended  in  the  above  passage  ? 
The  apostle  says,  it  results  from  an  unbeliever 
being  sanctified.     Now  this  sanctification  cannot 

*  Sermon  of  the  Right  of  Infants  to  Baptism. 
t  In  Paedobap.  Examined. 


112  SCRIPTURE   GUIDE    TO  BAPTISM. 

be  spiritual;  for  that  is  tlie  work  of  the  Holy 
Ghost  upon  the  mind  and  heart,  and  in  which  an 
unbeliever  has  no  share  or  part,  Acts  viii.  21.  If 
attention  be  paid  to  the  subject  upon  which  the 
apostle  is  speaking,  his  meaning  may  be  safely 
gathered.  He  is  advising  the  Corinthians  upon 
the  question,  Whether,  if  a  husband  or  wife  who 
is  converted  to  Christ,  has  an  unbelieving  partner, 
either  Jew  or  idolater,  the  believer  should  separate 
from  the  connection'^  as  in  Ezra  x.  1-14.  The 
apostle  advises.  If  the  unbelieving  partner  be 
pleased  to  dwell  with  the  believer,  the  believer 
should  not  cause  the  separation.  Then  follows 
the  passage  before  us,  ''  For  the  unbelieving  hus- 
band is  sanctified  by  the  wife  ;"  or,  as  Doddridge 
renders  it,  ''  is  sanctified  to  the  wife." 

Now,  in  what  sense  can  any  thing  or  person,  be 
sanctified,  in  which  there  is  no  moral,  or  spiritual 
holiness  communicated,  and  the  sanctification  is 
not  the  work  of  the  Holy  Spirit  ?  The  Scriptures 
afford  the  reply :  the  temple,  the  altar,  the  offer- 
ings, the  official  garments,  etc.,  under  the  law,  were 
expressly  said  to  be  sanctified,  when  they  were 
appointed  by  God's  law,  and  set  apart  to  certain 
specified  purposes.  Apply  this  to  the  subject 
before  us.  Marriage  is  an  appointment  of  God ; 
and  when  a  man  or  woman  enters  into  that  con- 
tract, he  or  she,  by  God's  law,  is  set  apart,  and, 


OBJECTIONS   ANSWERED.  113 

in  that  sense,  "  sanctified,"  to  stand  in  the  relation 
of  husband  or  wife ;  and  hence  the  union  is  law- 
ful, and  pleasing  to  God,  and  shall  continue  to  be 
so,  though  one  of  the  parties  shall  be  converted, 
and  the  other  be  an  unbeliever. 

If  the  word  holy  must  be  taken  in  a  spiritual 
sense,  and  infant  baptism  inferred  from  it,  the 
word  sanctified,  being  evidently  here  of  a  kindred 
meaning,  would  unquestionably  afford  equal 
ground  for  the  baptism  of  the  unbelieving  parent ! 
Nor  should  it  be  forgotten  that  the  word  children 
in  this  place,  as  in  Acts  ii.  39,  signifies  posterity 
of  any  age,  as  well  grown  up,  as  in  infancy. 
They  all  have  the  holiness  which  the  apostle 
refers  to  ;  and  if  any  have  a  right  to  baptism  on 
this  ground,  all  have ;  and  hence  the  argument 
destroys  itself.  It  may  further  confirm  the  sense 
we  have  given,  to  add,  that  Jewish  writers  inform 
us  of  the  '*  ways  and  means  by  which  illegitimate 
children  might  he  purified,  or  legitimated ;"  in 
which  the  term  purity  or  holiness,  is  used  in  pre- 
cisely the  same  sense  as  that  we  have  given  to  this 
passage  of  the  apostle.  See  Dr.  Gill  on  Deut. 
xxiii.  2. 

Taking  this  to  be  the  sense  of  the  passage,  the 

inference  which  the  apostle  draws  from  this  sancti- 

fication,  or  appointment  by  divine  law,  is  natural, 

"else  were  your  children  unclean,  but  now  are 

10* 


114  SCRIPTURE   GUIDE   TO   BAPTISM. 

they  holy;"  that  is,  If  the  union  of  the  parents 
was  not  according  to  the  law  of  God,  your  chil- 
dren would  be  the  fruit  of  illicit  connection  ;  but 
now,  the  union  being  in  harmony  with  God's  will, 
they  are  free  from  the  impurity  of  illegitimacy  ;  as 
in  Deut.  xxiii.  2.  So  some  of  the  most  able 
Paedobaptist  writers  understand  the  ajDostle. 

Mr.  T.  Williams.  "  The  unbelieving  husband  is  sancti- 
fied by  the  (believing)  wife,  etc.,  so  that  the  connection  is 
perfectly  lawful,  and  the  children  are  legitimate,  or,  in  a  cere- 
monial sense,  holy."     Cottage  Bible,  on  the  place. 

Mblancthon,  the  Reformer.  "  The  connection  of  the  argu- 
ment is  this,  '  If  the  use  of  marriage  should  not  please  God, 
your  children  would  be  bastards,  and  so  unclean;  but  your 
children  are  not  bastards,  therefore  the  use  of  marriage 
pleaseth  God.'  How  bastards  were  unclean  in  a  peculiar 
manner  the  law  shows,  Deut.  xxiii."     Pcedohap.  Exam. 

Shares  and  Vasques.  "The  children  are  called  holy, 
in  a  civil  sense :  that  is,  legitimate,  and  not  spurious.  As  if 
Paul  had  said,  '  If  your  marriage  were  unlawful,  your  chil- 
dren would  be  illegitimate.  But  the  former  is  not  a  fact ; 
therefore  not  the  latter.' "     Ibid. 

Camero.  "  The  holiness  of  which  the  apostle  speaks,  is 
not  opposed  to  that  impurity  which  by  nature  properly  agrees 
to  all  on  account  of  Adam's  offence,  but  to  the  impurity  of 
which  believing  wives  were  apprehensive  from  their  cohabit- 
ing with  unbelieving  husbands."     Ibid. 

Ret.  Albert  Barnes.  "This  passage  has  often  been  in- 
terpreted, and  is  often  adduced  to  prove  that  children  are 
*  federally  holy,'  and  that  they  are  entitled  to  the  privilege 
of  baptism  on  the  ground  of  the  faith  of  one  of  their  parents. 
But  against  this  interpretation  there  are  insuperable  objec- 
tions."    Note  on  the  place. 


OBJECTIONS   ANSWERED.  115 

Inference. — If  the  lioliness,  which  is  merely 
legitimacy  of  birth,  is  no  title  to  baptism,  then 
the  passage  we  have  considered  favors  not  bap- 
tism of  infants. 

5.  From  this  interpretation,  it  would  appear 
that  the  children  of  believers  are  no  better,  or 
more  holy  by  nature,  than  the  children  of  un- 
believers. Is  this  in  accordance  with  the  Scrip- 
tures ? 

Answer.  Most  unquestionably  so.  Thus  Psalm 
li.  5,  "Behold,"  saith  the  son  of  pious  Jesse,  ''I 
was  shapen  in  iniquity,  and  in  sin  did  my  mother 
conceive  me."  Eph.  ii.  3.  "  We,"  says  the  apostle 
Paul,  for  himself  and  all  the  primitive  Christians, 
"  were  by  nature  the  children  of  wrath,  even  as 
others."  Romans  v.  12.  ''By  one  man  sin 
entered  into  the  world,  and  death  by  sin ;  and  so 
death  passed  upon  all  men,  for  that  all  have  sin- 
ned." Chap.  iii.  9,  10,  ''  What  then,  are  we  better 
than  they  ?  No,  in  no  wise  :  for  we  have  before 
proved,  both  Jews  and  Gentiles,  that  they  are 
ALL  under  sin  ;  as  it  is  written.  There  is  none 
righteous,  no  not  one."  And  our  Saviour  affirms, 
"  That  which  is  born  of  the  flesh  is  flesh,  and  that 
which  is  born  of  the  Spirit  is  spirit.  Ye  must  be 
born  again."     John  iii.  6,  T. 

Church  op  England.  "  Original  sin  is  the  fault  and 
corruption  of  the  nature  of  every  man;    and  therefore  in 


116  SCRIPTTIRE   GUIDE   TO   BAPTISM. 

every  person  born  into  this  world  it  deserveth  God's  wrath." 
Articles,  Art.  ix. 

Mr.  Dorrington.  "Although  the  parents  be  admitted 
into  the  new  covenant,  the  children  born  of  them  are  not 
born  within  that  covenant,  but  are,  as  all  others,  born  in  a 
state  of  rebellion  and  misery."      Vindication  of  the  Church. 

Dr.  Adam  Clarke.  "All  are  born  with  a  sinful  nature, — 
there  has  never  been  one  instance  of  an  immaculate  human 
soul  [Christ  excepted]  since  the  fall  of  Adam.  Through  his 
transgression  all  come  into  the  world  with  the  seeds  of  death 
and  corruption  in  their  own  nature ;  all  are  sinful — all  are 
mortal — and  must  die."     On  Rom.  v.  12,  13. 

Dr.  Doddridge.  "As  we  all  proceed  from  a  corrupt 
original,  we  do  not  more  evidently  bear  the  image  of  the 
earthly  Adam  in  the  infirmities  of  a  mortal  body  than  in  the 
degeneracy  of  a  corrupted  mind.  Fam.  Expos.    John  iii.  1-10. 

No  doctrine  can  be  more  dangerous,  because 
calculated  to  be  fatally  delusive,  than,  That  be- 
cause persons  are  born  of  pious  parents,  they  are 
therefore  under  some  peculiar  spiritual  and  ad- 
vantageous distinction,  on  account  of  which  they 
are  entitled  to  sacred  privileges,  and  do  not  need 
equally  with  others  the  same  converting  grace  and 
mercy,  and  the  same  atoning  sacrifice.  John  the 
Baptist  applied  the  axe  to  the  root  of  this  tree, 
at  the  dawn  of  the  Christian  dispensation.  "  Think 
not  to  say  within  yourselves.  We  have  Abraham 
to  our  father."  Ye  are  a  "generation  of  vipers ; 
Who  hath  warned  you  to  flee  from  the  wrath  to 
come  ?"  So  the  Redeemer,  when  the  Jews  ut- 
tered their  usual  boast  "  We  be  Abraham's  seed,'* 


OBJECTIONS  ANSWERED.  lit 

replied,  "I  know  that  ye  are  Abraham's  seed. 
If  GrOD  were  your  Father,  ye  would  love  me.  Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your 
father,  ye  will  do."  John  viii.  33,  37,  42,  44. 
Such  is  Christ's  testimony  of  the  seed  of  Abra- 
ham in  their  natural,  unconverted  state. 

6.  But  it  pleased  the  Almighty,  as  recorded  in 
Gen.  xvii.  1-14,  to  enter  into  a  covenant  with 
Abraham,  the  father  of  the  faithful,  in  which 
Abraham'' s  seed  are  included  as  well  as  himself : 
"I  will  establish  my  covenant  between  me  and 
thee,  and  thy  seed  after  thee  in  their  generations, 
for  an  everlasting  covenant,  to  be  a  God  to  thee 
and  to  thy  seed  after  thee."  Now,  believers  in 
Christ  are  said  in  the  New  Testament,  Gal.  iii.  Y, 
to  be  "  the  children  of  Abraham ;"  and  if  so,  must 
not  they  be  included  in  this  covenant  ?  and  if  they 
are,  must  not  their  offspring  also,  as  the  seed  of 
"Abraham's  children,"  be  also  included?  Ad- 
mitting this,  surely,  such  offspring  belong  to  the 
church  of  God,  and  therefore  have  a  right  to  its 
ordinances. 

Answer.  As  this  is  generally  deemed  the 
STRONGHOLD  of  infant  baptism,  my  reply  shall  be 
a  little  more  extended.  To  understand  the  sub- 
ject, the  reader  should  remark,  that  the  Scrip- 
tures mention  several  covenants  made  by  the 
Divine  Being  with  men.     Two  only  of  these  have 


118  SCRIPTURE   GUIDE   TO   BAPTISM. 

eternal  life  promised  in  them ;  namely,  the  cove- 
nant of  works,  and  the  covenant  of  grace,  The 
first  of  these  was  made  with  Adam  as  head  of  the 
human  race,  and  which,  in  a  few  words,  ran  in 
this  way,  "Do  this  and  live."  This  covenant  of 
works  was,  in  effect,  renewed  in  the  precepts  of  the 
moral  law  at  Sinai,  of  which  it  was  written,  "The 
man  that  doeth  those  things  shall  live  by  them." 
Rom.  X.  5  ;  Lev.  xviii.  5.  The  second,  the  cove- 
nant of  grace,  follows  upon  the  failure  of  man  to 
obtain  eternal  life  by  the  former.  This  covenant 
is  made  in  Christ  Jesus,  as  the  head  and  repre- 
sentative of  his  church,  who  performs  the  require- 
ments of  God  in  his  people's  behalf ;  and  to  man 
runs  in  this  way,  "He  that  believeth  shall  have 
eternal  life."  John  iii.  15,  16,  36  ;  Acts  xvi.  31 ; 
Rom.  X.  4,  9.  The  blessings  of  this  covenant 
have  been  enjoyed  by  every  saved  soul,  since  the 
beginning  of  the  world.  See  Witsius  upon  this 
subject. 

Now,  the  covenant  made  with  Abraham  was 
different  from  either  of  these,  as  was  the  covenant 
with  Noah.  It  was  a  special  covenant,  limiting; 
its  benefits  to  Abraham  and  his  descendants  ; 
and  these  benefits  were  two-fold  : — 1.  Spiritual 
and  internal, — including  justification  by  faith, 
and  indeed  all  the  benefits  of  the  "covenant  of 
grace."     2.    Temporal   and  worldly, — including 


OBJECTIONS   ANSWERED.  119 

an  earthly  kingdom,  all  the  land  of  Canaan. 
Gen.  xvii.  8.  The  first  of  these  was  in  having 
Jehovah  for  *'  a  God"  in  a  saving  sense,  conse- 
quent upon  ''  the  righteousness  of  faith,"  and 
which  Abraham  and  his  believing  descendants 
only  enjoyed.  The  second  was  the  gift  of  God 
to  the  whole  nation,  whether  believers  or  unbe- 
lievers, and  in  which  Jehovah  was  "  a  God"  to 
them  all  in  a  special,  providential,  but  temporal 
sense. 

Thus  Abraham's  seed  are  exhibited  under  a 
twofold  description,  corresponding  vvith  these 
twofold  benefits  of  the  covenant ;  and  the  dis- 
tinction is  given  in  one  word,  "faith."  Hear 
inspired  authority  upon  this  important  point : — 

Rom.  ix.  6-8.  *'For  they  are  not  all  Israel  which  are  of 
Israel,  neither  because  they  are  the  seed  of  Abraham  are  they 
all  children :  that  is,  They  which  are  the  children  of  the 
flesh,  these  are  not  the  children  of  God."  Chap.  iv.  12.  For 
He  is  the  "father  of  the  circumcision  to  them  who  are  not 
of  the  circumcision  only,  but  who  also  walk  in  the  steps  of 
the  FAITH  of  our  father  Abraham."  Gal.  iii.  9.  "  So,  then, 
they  which  be  of  faith  are  blessed  with  faithful  Abraham." 
The  former  of  these  were  "justified  by  faith  :"  the  latter,  not 
having  faith,  are  "not  the  children  of  God." 

I  now  beg  to  inquire  of  those  persons  who 
found  an  argument  for  infant  baptism  on  their 
being,  together  with  their  offspring,  "the  children 
of  Abraham,"  and   thereby   in   the   covenanted 


120  SCRIPTURE   GUIDE   TO   BAPTISM. 

cliurcli  of  God,  and  entitled  to  its  ordinances,  To 
which  of  these  classes  of  Abraham's  seed  do  they 
profess  to  belong  ?  To  that  which  was  of  the 
flesh,  and  without  faith,— or  to  that  class  which 
also  possessed  the  faith  of  Abraham  ?  If  the  for- 
mer,  they  must  be  Jews,  and  not  Christians.  If 
the  latter,  we  are  all  agreed ;  they  are  believers, 
and  have  a  right  to  be  baptized  according  to  the 
order  of  Christ. — "  He  that  believeth  and  is  bap- 
tized, shall  be  saved." 

The  argument,  therefore,  founded  upon  the 
Abrahamic  covenant  for  the  baptism  of  infants, 
when  not  the  temporal  but  the  spiritual  benefits 
of  that  covenant  are  the  object  desired, — and 
these  spiritual  benefits  being  promised  only,  to 
faith,  and  enjoyed  only  by  regenerate  persons, — 
is  unscriptural,  unfounded,  and  absurd. 

Dr.  Edwari>  "Williams  exposes  the  absurdity  of  Aerec^jVar^ 
•interest  in  the  covenant  of  grace,  in  his  Note  on  Maurice's 
Social  Eeligion,  in  strong  terms.  "Our  author  takes  consi- 
derable pains  to  maintain  a  favorite  point,  which  I  shall  pro- 
nounce a  very  precarious  hypothesis.  It  is  that  of  hereditary 
grace,  if  I  may  so  express  the  notion, — that  all  the  children 
of  the  godly  are  absolutely  interested  in  all  new  covenant' 
blessings. — But  that  the  interpretation  of  the  Abrahamic  pro- 
mise, Gen.  xvii.  7,  which  Mr.  M.  and  some  others  have  adopted, 
and  which  considers  the  words  in  their  undistinguished  ap- 
plication, is  replete  with,  very  absurd  consequences.  Jehovah, 
surely,  was  not  the  God  of  Abraham  and  of  his  tinhelieving 
descendants  in  the  same  respects." 


OBJECTIONS   ANSWERED.  121 

Matthew  Henrt.  "  Grace  dotli  not  run  in  the  blood,  nor 
are  saving  benefits  inseparably  annexed  to  external  church 
privileges ;  though  it  is  common  for  people  thus  to  stretch 
the  meaning  of  God's  promise  to  bolster  themselves  up  in  a 
vain  hope.  The  children  of  the  flesh,  as  such,  by  virtue  of 
their  relationship  to  Abraham — are  not,  therefore,  the  chil- 
dren of  God."     Expos,  on  Eom.  ix,  6-13. 

Y.  But,  if  this  be  admitted,  did  not  circumcision 
bring  those  who  received  it  into  the  covenant  of 
grace  ? 

Answer.  ISTo :  in  no  case  whatever.  The 
covenant  of  grace,  as  Dr.  Burder  expresses  it, 
is  ''the  covenant  of  redemption,  the  everlasting 
covenant."  Nothing  can  bring  into  that  cove- 
nant but  the  grace  of  Grod  in  Christ  Jesus.  It 
existed  from  the  beginning  of  time.  Abel,  Enoch, 
Noah,  and,  no  doubt,  thousands  of  others,  though 
uncircumcised,  enjoyed  the  blessedness  of  this 
covenant  before  Abraham  was  born.  Circum- 
cision, therefore,  is  no  part  of  the  "  covenant  of 
grace  ;"  and  that  it  did  not  bring  Abraham  into 
it  is  undeniably  clear,  for  he  enjoyed  it  and  all  its 
blessedness  many  years  before  circumcision  was 
instituted ;  when  he  was,  says  the  apostle,  "  not 
in  circumcision,  but  in  uncircumcision."  Bom. 
iv.  10.  And  that  this  rite  did  not  bring  cMldren 
into  the  covenant  of  grace  I  have  already  proved. 

8.  In  what  sense,  then,  is  circumcision  ''a  seal 
11 


122  SCRIPTURE   GUIDE   TO   BAPTISM. 

of  the  covenant  of  grace,"  if  it  had  not  this 
efficacy  ? 

Answer.  Common  as  it  is  to  denominate  cir- 
cumcision a  seal  of  the  covenant  of  grace,  it  is 
nowhere  so  denominated  in  the  word  of  God.  In 
Rom.  iv.  11,  it  is  called  "a  seal  of  righteousness;" 
but  except  the  whole  verse  be  quoted,  the  sense 
of  the  apostle  is  entirely  lost.  The  words  are 
these:  ''And  he"  that  is,  Abraham,  "received 
the  sign  of  circumcision,  a  seal  of  the  righteous- 
ness of  the  faith  which  he  had  yet  being  uncir- 
cumcised."  In  no  other  place  is  circumcision 
called  a  seal ;  and  let  my  reader  try,  after  care- 
fully looking  at  the  whole  passage  ;  to  make  this 
applicable  to  infants,  or  to  infant  circumcision  or 
baptism,  or  to  unbelievers  in  any  case,  if  he  can. 
He  will  remark, 

1.  Circumcision  is  here  spoken  of,  not  in  refer- 
ence to  its  general  administration  to  the  Jewish 
nation,  but  to  Abraham  in  particular.  2.  It  is 
spoken  of,  not  as  it  might  be  received  by  a  person 
destitute  of  vital  piety;  for  it  is  called  "a  seal  of 
the  righteousness  of  faith,"  etc.  3.  It  is  not 
spoken  of  as  sealing  what  was  in  future  to  be  be- 
stowed or  enjoyed,  but  of  a  blessing  long  I;efore 
possessed — "  of  the  faith  which  he  had,  yet  being 
uncircumcised." 

I  appeal  to  the  serious  judgment  of  the  reader, 


OBJECTIONS  ANSWERED.  123 

what  a  perversion  of  the  sense  of  God's  word  it 
must  be,  to  call  circumcision,  from  this  passage, 
"a  seal  of  the  covenant,"  thereby  referring  to  the 
national  administration  of  that  rite  to  the  Jews, 
and  as  sealing  to  them  the  blessings  of  salvation, 
when  the  apostle  so  guardedly  expresses  himself 
as  sealing  only  what  a  true  and  living  faith  had 
previously  obtained  !  This  passage  can  apply  to 
none  but  Abraham,  and  those  of  his  posterity, 
who,  like  their  progenitor,  possessed  a  justifying 
and  saving  faith. 

Venema.  "  Circumcision  was  a  seal  of  the  righteousness 
of  faith,  as  the  apostle  afiBrms  ,•  but  this  only  in  respect  of 
such  Israelites  as  were  believers."     Pcedobap.  Exam. 

9.  Why,  then,  was  circumcision  administered  to 
infants  at  all  ? 

Answer.  The  intention  of  circumcision,  in  its 
national  administration  to  all  the  males  of  Abra- 
ham's posterity,  and  those  persons  "bought  with 
money"  in  the  family  of  any  Jew,  and  not  to  be 
neglected  on  pain  of  being  "  cut  off  from  his 
people,"  whether  believers  or  unbelievers,  was 
The  separation  of  the  Jeiuish  nation  from  all 
other  nations  of  the  world,  in  order  that  to  them 
and  by  them,  God  might  reveal  Himself  by  means 
of  the  law  and  the  prophets,  preparatory  to  the 
gospel,  that  He  might  give  them  the  land  pro- 
mised to  their  fathers,  and  preserve  an  unbroken 


124  SCRIPTURE   GUIDE   TO   BAPTISM. 

lineage  from  Abraham  to  Abraham's  promised 
seed,  the  Lord  Jesus  Christ. 

WiTSius.  "The  descendants  of  Abraham  were  separated 
by  circumcision  from  other  nations,  and  renounced  their 
friendship ;  as  appears  from  the  open  declaration  of  the  sons 
of  Jacob,  Gen.  xxxiv.  14,  15.  A  circumcised  person,  say  the 
Jews,  "  has  withdrawn  himself  from  the  whole  body  of  the 
nations."  And,  indeed,  circumcision  was  a  great  part,  and 
as  it  were  the  foundation  of  the  middle  wall  of  2^o.rtition." 
Econ.  of  the  Gov.,  Book  iv.  ch.  8,  §  20. 

Dr.  Erskine.  "When  God  promised  the  land  of  Canaan 
to  Abraham  and  his  seed,  circumcision  was  instituted  for  this, 
among  other  purposes,  to  show  that  descent  from  Abraham 
was  the  foundation  of  his  posterity's  right  to  those  blessings." 
Theolog.  Dissertations. 

10.  In  what  sense,  then,  are  we  to  consider  the 
Abrahamic  covenant  as  continued  into  the  gospel 
dispensation,  and  enjoyed  by  Christians  ? 

Answer.  So  far  as  the  Abrahamic  covenant 
pertained  to  external  privileges  and  a  worldly 
kingdom,  Christians  have  no  interest  in  it,  any 
more  than  those  servants  of  God  who  lived  before 
that  patriarch ;  or  Melchizedek  and  Lot,  who 
lived  at  the  same  time.  But  so  far  as  spiritual 
benefits  are  contained  in  that  covenant,  all  God's 
people  in  all  ages  have  enjoyed  them ;  and  Chris- 
tians especially,  in  a  more  glorious  form  and 
measure,  under  the  ministration  of  the  Spirit  and 
government  of  Christ.  "  My  kingdom,"  said  our 
Supreme  Head,  "is  not  of  this  world,"  but  "is 


OBJECTIONS   ANSWERED.  125 

within  you."  It  is  "  in  righteousness,  peace,  and 
joy  in  the  Holy  Ghost."  John  xviii.  36  ;  Luke 
xvii.  21 ;  Rom.  xy.  IT  ;  2  Cor.  iii.  T. 

Dr.  Edward  Williams.  ''New  Testament  saints  have 
nothing  more  to  do  with  the  Abrahamic  covenant  than  the 
Old  Testament  believers  who  lived  prior  to  Abraham." 

11.  Is  there,  then,  nothing  typical  in  the  rite 
of  circumcision  ? 

Ansiver.  In  replying  to  this  question,  it  is  my 
happiness  to  be  able  to  refer  my  reader  to  an 
authority,  which,  as  a  Christian,  he  will  esteem 
decisive  and  infallible.  Circumcision  was  a  type, 
but  not  of  baptism,  but  of  "  the  circumcision  of 
the  heart,^^  and  '^the  putting  off  the  sins  of  the 
flesh.^^  And  this  blessed  work  is  accomplished, 
not  on  babes  in  age,  but  "babes  in  Christ ;^^  born 
from  above,  and  children  of  God.  Hear  the  in- 
fallible authority  to  which  I  refer,  Rom.  ii,  28,  29. 
"  For  he  is  not  a  Jew,"  an  Israelite  indeed, 
"  which  is  one  outwardly,  neither  is  that  circum- 
cision," in  God's  ultimate  design,  ''which  is  out- 
ward in  the  flesh.  But  he  is  a  Jew  which  is  one 
inwardly ;  and  circumcision  is  that  of  the  heart ; 
in  the  spirit  and  not  in  the  letter,  whose  praise  is 
not  of  men  but  of  God."  Phil.  iii.  3,  "For  we 
are  the  circumcision  which  worship  God  in  the 
spirit,  and  rejoi'ce  in  Christ  Jesus,  and  have  no 
confidence  in  the  flesh." 
11* 


126  SCRIPTURE   GUIDE   TO   BAPTISM. 

12.  According  to  this,  baptism  was  not  institu- 
ted in  the  room  of  circumcision,  so  as  to  become 
its  antitype,  and  fulfillment,  and  consequently  to 
supersede  it  ? 

Answer.  It  is  certain  that  was  not  the  case. 
1st,  Because  when  the  apostles  and  elders  were 
assembled  at  Jerusalem  to  consider  the  question, 
Whether  those  who  were  turned  to  God  from 
among  the  Gentiles  should  be  circumcised  ?  Acts 
XV.,  not  a  word  was  said  about  the  end  and  ful- 
fillment of  the  Jewish  rite  in  the  Christian ;  and 
had  this  been  the  known  appointment  of  Christ, 
this  must  have  been  the  decision  of  the  subject. 
2d,  Because,  had  this  been  the  appointment  of  the 
Saviour,  it  would  have  been  an  affront  to  his 
authority  to  continue  circumcision  for  another 
day  after  he  had  substituted  baptism  in  its  place ; 
but  circumcision  was  observed,  even  by  the 
Apostle  Paul,  long  after  Christ  had  instituted 
the  New  Testament  rite.  See  Acts  xvi.  3.  This 
would  have  been  a  similar  impropriety  to  the 
offering  of  "  a  sacrifice  for  sin"  according  to  the 
law  of  Moses,  after  Christ  had  "  put  away  sin  by 
the  sacrifice  of  Himself!" 

The  absurdity  of  urging  the  baptism  of  infants 
from  the  institution  of  circumcision,  will  appear 
by  observing, — 1st,  That  male  children  only  were 
to  receive  that  rite ;  and  2d,  That  men  servants 


OBJECTIONS   ANSWERED.  127 

and  slaves  were  equally  commanded  to  be  cir- 
cumcised when  the  master  was,  and  that  upon 
pain  of  being  cut  off,  or  put  to  death.  If  that 
divine  command,  therefore,  be  applied  as  de- 
scriptive of  the  subjects  of  baptism,  it  will  equally 
require  the  baptism  of  servants  and  purchased 
slaves,  willing  or  unwilling,  as  well  as  of  infants  ; 
and  it  would  restrict  the  Christian  ordinance  to  the 
male  sex  alone.  This  being  so  plainly  contrary  to 
the  revealed  will  of  Christ  on  baptism,  proves  the 
fallacy  of  the  doctrine. 

In  the  word  of  God  I  see  no  connection  or 
resemblance  between  circumcision  and  baptism, 
except  that  they  were  both  initiatory  ordinances  : 
the  one  into  the  body  politic  of  Israel,  the  sub- 
jects of  which  rite  are  all  the  male  inhabitants 
— the  other  into  the  body  of  Christ,  which  is 
his  church,  and  the  subjects  of  which  are  all  be- 
lievers in  him.  To  this  the  apostle  seems  to  refer 
in  Col.  ii.  11-13. 

13.  As  you  allow  that  circumcision  was  a  seal 
in  reference  to  Abraham  as  a  believer ;  is  not  bap- 
tism equally  a  seal  under  the  New  Testament,  in 
a  believer's  case  ? 

Answer.  If  it  be  so,  it  must  be  understood  in 
the  same  sense  in  which  the  apostle  expressed  it 
in  the  case  of  the  patriarch  ;  and  then  it  would  be 
a  seal  of  the  righteousness  of  the  faith  which  the 


128  SCRIPTURE   GUIDE   TO   BAPTISM. 

believer  had,  yet  being  unbaptized.  But  we  cannot 
do  better  than  allow  the  New  Testament  to  answer 
our  inquiries  ;  and  here  I  am  nowhere  taught  that 
any  external  ordinance  is  a  seal  of  the  covenant 
of  grace,  but  most  plainly  instructed,  in  beautiful 
harmony  with  the  Spiritual  nature  of  the  Mes- 
siah's kingdom,  that  the  loork  of  the  Spirit  on  the 
heart  is  the  only  seal  of  that  covenant. 

2  Cor.  i.  22.  ''  Who  hath  also  sealed  us,  and 
given  the  earnest  of  the  Spirit  in  our  hearts. " 

Eph.  i.  13.  "Ye  were  sealed  with  that  holy 
Spirit  of  promise." 

Eph.  iv.  30.  Grieve  not  the  Holy  Spirit, 
whereby  ye  are  sealed  unto  the  day  of  redemp- 
tion." 

Dr.  Charnock.  "God  seals  no  more  than  He  promises. 
He  promises  only  to  faith,  and  therefore  only  seals  to  faith. 
Covenant  graces,  therefore,  must  be  possessed  and  acted,  be- 
fore covenant  blessings  be  ratified  to  us."      Works,  Vol.  11. 

ViTRiNGA.  "  The  sacraments  of  the  New  Covenant  are  of 
such  a  nature,  as  to  seal  nothing  but  what  is  spiritual,  nor  to 
be  of  any  advantage,  except  in  regard  to  those  who  really  be- 
lieve in  Jesus  Christ."     Peed.  Exam. 

14.  How,  then,  is  the  doctrine  of  the  Church 
of  England  to  be  understood,  by  which  we  are 
taught,  that  a  child  by  baptism  is  "  regenerated," 
and  is  ''incorporated,"  and  "grafted  into  the 
body  of  Christ's  church ;"  and  in  another  place, 


OBJECTIONS   ANSWERED.  129 

"  made  a  member  of  Christ,  a  child  of  God,  and 
an  inheritor  of  the  kingdom  of  heaven  ?" 

Answer.  To  support  this  doctine  by  any  thing 
said  in  the  Scripture  of  this  ordinance  is  impossi- 
ble :  to  make  it  agree  with  the  analogy  of  faith, 
as  taught  by  the  concurring  testimony  of  the 
whole  of  divine  revelation,  is  equally  impossible. 
What  is  here  attributed  to  baptism,  the  Scrip- 
tures ascribe  only  to  the  omnipotent  agency  of 
the  Holy  G-host,  and  to  the  infinite  efficacy  of  the 
Redeemer's  Cross!  See  1  Pet.  i.  2,  18-23; 
iii.  18.  Baptism,  in  the  formula  of  that  church,  is 
said  to  do  what  nothing  short  of  the  power  and 
grace  of  God  is  able  to  perform ;  and  that  chil- 
dren, as  they  advance  in  life,  should  be  taught  to 
believe  such  a  doctrine,  and  to  consider  them- 
selves in  the  possession  of  such  spiritual  advan- 
tages, merely  by  having  received  this  external  rite, 
destitute  as  it  is  of  all  saving  efficacy,  is  inex- 
pressibly lamentable  and  dangerous  ;  because  it 
may  prove,  as  it  is  fitly  calculated  to  be,  fatal 
to  their  souls ! 

"Dr.  Owen  observes,  'That  the  father  of  lies  himself 
could  hardly  have  invented  a  more  pernicious  opinion'  than 
that  which  connects  regeneration  with  baptism."  Pcedohap. 
Exam. 

Rev.  John  Hyatt  says,  "  If  the  church  of  Christ  is  his 
body,  and  every  real  believer  is  a  member  of  that  body,  how 
important  the  question,  Are  we   members  of  the  body  of 


130  SCRIPTURE   GUIDE   TO   BAPTISM. 

Christ  ?  Millions  have  been  taught  to  say,  that  in  baptism 
they  were  made  members  of  Christ,  who  have  given  indubi- 
table proofs  that  they  uttered  falsehood ! !  The  members  of 
the  body  of  Christ  are  united  to  Him  as  a  head ;  and  there 
are  no  dead,  no  unsanctified  members.  All  are  useful,  active, 
and  obedient.  Beware  of  deception — beware  of  substituting 
the  name  for  the  reality — the  form  of  godliness  for  the  power. 
Surely,  licentious  characters  cannot  presume  that  they  are 
members  of  the  mystical  body  of  the  Son  of  God.  A  holy 
head,  and  impure  members;  a  pure  fountain,  and  corrupt 
streams;  a  good  tree,  and  bad  fruit;  these  are  anomalies. 
If  you  are  united  to  Him,  you  are  of  one  spirit  with  Him.'* 
Sermons  on  various  Subjects. 

15.  But  if  infants  are  not  to  be  received  into 
the  church  by  baptism,  should  they  die  in  infancy, 
is  not  their  salvation  endangered  ? 

Answe7\  By  no  means.  How  can  the  want  of 
that  endanger  their  salvation  which  God  hath  no- 
where enjoined  or  required  ?  Did  not  our  Lord 
receive  unbaptized  children  into  his  arms  when 
on  earth,  and  bless  them,  and  send  them  away 
unbaptized ;  and  without  uttering  a  word  about 
baptism  ?  And  who,  then,  will  say  that  baptism 
is  necessary  that  He  should  receive  them  to  Him- 
self in  heaven ;  especially  when  they  remember 
his  gracious  declaration  in  reference  to  these 
unbaptized  children,  "  Of  such  is  the  kingdom 
of  heaven?"     See  Matt,  xviii.  1-4,  xix.  14. 

Persons  dying  incapable  of  faith  in  Christ,  are 
without  doubt  saved,  not  by  water  nor  by  the 


OBJECTIONS   ANSWERED.  131 

work  of  man  ;  but  by  the  blood  of  Christ,  and  by 
the  power  of  the  Spirit.  In  like  manner,  persons 
dying  in  faith,  but  having  no  opportunity  of  being 
baptized,  as  the  penitent  on  the  cross,  are  saved 
by  the  same  infinitely  efficacious,  and  the  only 
sufficient  means. 

If  we  do  for  our  children  what  God  hath  re- 
quired, we  shall  find  this  quite  sufficient,  without 
attempting  to  do  what  God  hath  not  required. 
And  should  it  please  God  to  remove  them  from  us 
in  infancy,  it  is  better  to  commit  their  souls  to  the 
merits  of  Christ,  than  to  the  unauthorized  applica- 
tion of  water  to  their  bodies.  The  former  we  are 
sure  saves  ;  1  John  i.  T.  And  we  are  equally  sure 
baptism  cannot  save  4  Acts  viii.  13,  23  ;  and  is  not 
essential  to  salvation,  Luke  xxiii.  43.  To  apply 
baptism  for  salvation,  therefore,  is  making  a  false 
Saviour  of  the  ordinance,  and  implies  a  criminal 
unbelief  in  the  all-sufficiency  of  Christ. 

16.  Admitting  the  want  of  Scripture  authority 
for  infant  baptism,  on  what  other  authority  is  it 
supposed  to  have  been  founded  ? 

Ansicer.  Some  have  urged  in  its  behalf  Apos- 
tolical tradition ;  and  others,  the  decrees  of 
Episcopal  Councils.  Higher  authority  it  has  not; 
and  neither  of  these  can  Protestants  admit. 

Dr.  Field.  "The  baptism  of  infants  is  therefore  named 
a  tradition,  because  it  is  not  expressly    delivered  in  Scrip- 


132  SCRIPTURE   GUIDE   TO   BAPTISM. 

ture  that  the  apostles  did  baptize  infants;  nor  any  express 
precept  there  found  that  they  should  do  so."     On  the  Church. 

Bishop  Prideaux.  *' Paedobaptism  rests  on  no  other 
divine  right  than  Episco2)acy."  Fascicul  Controv.  Loc.  iv.  ^  iii. 

In  the  edict  drawn  up  in  the  year  1547,  by  command  of 
Charles  V.,  Emperor  of  Germany,  to  allay  disputes  between 
the  Romanists  and  the  Reformers,  tradition  is  expressly 
stated  as  the  ground  of  infant  baptism :  "  Habet  praeterea 
Ecclesia  traditiones,  &g.  Hujus  generis  sunt  baptismus 
parvulorum  et  alia;'*  that  is,  "The  church,  moreover,  has 
traditions  handed  down  to  these  times  from  Christ  and  the 
apostles,  through  the  hands  of  the  bishops :  which  whoever 
would  overturn,  he  must  deny  the  same  (viz.  the  chureh)  to 
be  the  pillar  and  ground  of  truth.  Of  this  sort  are  the  bap- 
tism of  little  ones,  and  other  things."  Dr.  Ryland's  Candid 
Statement. 

IT.  If  this  be  granted,  when  was  infant  baptism 
supposed  to  be  introduced  ?  " 

Answer.  There  is  no  certain  evidence  of  it 
earlier  than  the  beginning  of  the  third  century 
after  Christ.  At  that  period  it  was  practised  in 
Africa,  and  is  mentioned,  for  the  first  time,  by 
Tertullian,  about  the  year  204,  in  his  work  en- 
titled '*De  Baptismo,"  from  which  I  shall  quote 
hereafter. 

CuRCELL^us,  a  learned  divine  of  Geneva,  and  Professor 
of  Divinity.  "The  baptism  of  infants,  in  the  two  first  cen- 
turies after  Christ,  was  altogether  unknown;  but  in  the 
third  and  fourth  was  allowed  by  some  few.  In  the  fifth  and 
following  ages  it  was  generally  received.  The  custom  of 
baptizing  infants  did  not  begin  before  the  third  age  after 
Christ  was  born.     In  the  former  ages,  no  trace  of  it  appears, 


OBJECTIONS  ANSWERED.  133 

and  it  was  introduced  without  the  command  of  Christ."  Poed. 
Exam. 

Salmasitjs  and  SuiCERrs.  "In  the  two  first  centuries  no 
one  was  baptized,  except  being  instructed  in  the  faith,  and 
acquainted  with  the  doctrine  of  Christ,  he  was  able  to  profess 
himself  a  believer ;  because  of  those  words,  He  that  believeth, 
and  is  baptized,"     Ut  supra. 

Venema.  "  Tertullian  has  nowhere  mentioned  Psedobap- 
tism  among  the  traditions  or  customs  of  the  church,  that  were 
publicly  received,  and  usually  observed.  For  in  his  book, 
De  Baptismo,  he  dissuades  from  baptizing  infants,  and  proves 
the  delay  of  it  to  a  more  mature  age  is  to  be  preferred.  No- 
thing can  be  affirmed  with  certainty,  concerning  the  custom 
of  the  church  before  Tertullian,  seeing  there  is  not  any  where, 
in  more  ancient  writers,  that  I  know  of,  undoubted  mention 
of  infant  baptism." 

The  passage  alluded  to,  containing  the  first 
MENTION  of  infant  baptism,  is  the  following  : — 

Tertullian.  "Itaque  pro  cujusque  personae  conditione 
ac  dispositione,  etiam  setate,  cunctatio  baptism!  utilior  est; 
prajcipue  tamen  circa  parvulos.  Quid  enim  necesse  est  spon- 
sores  etiam  periculo  ingeri  ?  Quia  et  ipsi  per  mortalitatem 
destituere  promissiones  suas  possunt,  et  proventu  malse 
indolis  fallL  Ait  quidem  Dominus,  Nolite  illos  prohihere 
ad  me  venire.  Veniant  ergo  dum  adolescunt,  veniant  dum 
diseunt,  dum  quo  veniant  docentur :  fiant  Christiani,  dum 
Christum  nosse  potuerint.  Quid  festinat  innocens  aetas  ad 
reinissionem  peccatorum?  Cautius  agetur  in  secularibus  ; 
ut  cui  substantia  terrena  non  creditur,  divina  credatur.  No- 
rint  petere  salutem,  ut  petenti  dedisse  videaris.  ...  Si  qui 
pondus  intelligant  baptismi,  magis  timebunt  consecutionem 
quam  dilationem :  fides  Integra  secura  est  de  salute."  De 
Baptismo.  cap.  xviii. 

12 


134  SCRIPTURE   GUIDE   TO   BAPTISM. 

For  the  benefit  of  our  unlearned  reader  we  will 
give  a  translation  of  this  passage  : — 

"The  delay  of  baptism,  therefore,  may  be  more  advan- 
tageous, either  on  account  of  the  condition,  disposition,  or 
age  of  any  person;  especially  in  reference  to  little  children. 
For  what  necessity  is  there  that  the  sponsors  should  be 
brought  into  danger?  because  either  they  themselves  may 
fail  of  the  promises  by  death,  or  be  deceived  by  the  growth 
of  evil  dispositions.  The  Lord,  indeed,  says.  Do  not  forhid 
them  to  come  to  me.  Let  them,  therefore,  come  when  they 
are  grown  up;  when  they  can  understand;  when  they  are 
taught  whither  they  are  to  come.  Let  them  become  Chris- 
tians when  they  can  know  Christ.  Why  should  this  innocent 
age  hasten  to  the  remission  of  sins?  Men  act  more  cau- 
tiously in  worldly  things;  so  that  divine  things  are  here  in- 
trusted with  whom  earthly  things  are  not.  Let  them  know 
how  to  seek  salvation,  that  you  may  appear  to  give  to  one 
that  asketh. — If  persons  understand  the  importance  of  Bap- 
tism, they  will  rather  fear  the  consequent  obligation  than  the 
delay :  true  faith  alone  is  secure  of  salvation." 

Now  I  request  my  reader  to  observe — 1.  That 
there  is  confessedly  no  mention  of  infant  baptism 
in  the  writings  of  any  of  the  fathers,  before  Ter- 
tullian,  in  the  beginning  of  the  third  century; 
though  the  baptism  of  believers  is  repeatedly 
found  in  various  authors ;  some  of  which  I  shall 
cite  in  the  next  chapter.  2.  That  when  infant 
baptism  is  first  mentioned,  in  the  Christian  father 
above  quoted,  it  is  in  a  passage  where  the  rite  is 
referred  to,  not  as  of  something  of  universal  prac- 
tice and  approbation;  but  where  it  is  opposed 


OBJECTIONS  ANSWERED.  135 

and  reasoned  against  as  something  unknown  in 
the  age  of  Christ  and  the  apostles,  and  destitute 
of  their  authority,  for  with  him  their  authority 
would  not  have  been  questioned  for  a  moment ; 
and  as  something  implying  danger  in  reference  to 
sponsors,  and  absurdity  relative  to  children.  To 
this  effect  reasons 

RiGALTius,  the  learned  annotator  upon  Cyprian.  "  In  tlie 
Acts  of  the  Apostles,  we  read  that  hoth  men  and  loomen  were 
baptized  when  they  believed  the  gospel  preached  by  Philip, 
but  not  a  word  of  infants.  From  the  age  of  the  apostles, 
therefore,  up  to  the  time  of  Tertullian,  the  matter  remained 
dubious ;  and  there  were  some,  who,  from  that  saying  of  our 
Lord,  Suffer  little  children  to  come  unto  me,  to  whom  the  Lord, 
nevertheless,  did  not  command  water  to  be  administered,  took 
occasion  to  baptize  even  new-born  infants.  And,  as  if  they 
transacted  some  secular  business  with  God,  they  offered 
sponsors  or  sureties  to  Christ,  who  engaged  that  they  should 
not  revolt  from  the  Christian  faith  when  adult;  which, 
indeed,  displeased  Tertullian."  In  another  place  he  says, 
"  They  gave  the  sign  of  faith  to  a  person  before  he  was  capa- 
ble of  faith  itself."  Annot.  in  Cjpr.  Epist.  ad  Fidum ;  et 
Lib.  de  Lapsis. 

18.  Tradition  from  the  apostles,  is  declared  by 
the  Church  of  Rome  to  be  the  authority  for  in- 
fant baptism :  is  this  said  to  be  its  authority 
where  the  practice  is  Jirst  mentioned  ? 

Answer.  ISTo  such  authority  is  ever  once 
hinted  at. 

Venema.  *'  Tertullian  dissuades  from  baptizing  infants — 
which  he  certainly  would  not  have  done,  if  it  had  been  a 


136  SCRIPTURE   GUIDE   TO   BAPTISM. 

tradition,  and  a  public  custom  of  the  church,  seeing  he  was 
very  tenacious  of  traditions  ,•  nor,  had  it  been  a  tradition, 
would  he  have  failed  to  mention  it." 

19.  Do  we  find  any  other  innovation  intro- 
duced into  the  church  of  Christ,  about  the  same 
period  ? 

Answer.  Several.  We  never  read  of— 1.  The 
consecration  of  the  baptismal  water  ;  2.  The  use 
of  sponsors  ;  3.  The  imposition  of  hands  at  bap- 
tism ;  4.  The  use  of  material  unction  at  confirma- 
tion ;  5.  Offering  prayers  and  oblations  for  the 
dead,  etc.  ;  we  never  read  of  any  of  these  in  any 
Christian  writer  before  Tertullian ;  and  hence, 
learned  Psedobaptists  infer  that  they  were  intro- 
duced about  that  time.  Thus,  Mr.  Pierce,  speak- 
ing of  the  third  of  these,  says,  that  Tertullian  is 
"the  most  ancient  author  that  mentions  this 
rite ;"  and  adds,  "  We  make  no  doubt  it  began 
about  the  time  of  Tertullian."  Vindication  of 
Dissenters,  Pt.  III.  ch.  vii.  We  come  to  the 
same  conclusion,  for  the  very  same  reason,  re- 
specting the  baptism  of  infants.  The  learned 
divine  I  cited  on  the  former  question,  seems  wil- 
ling to  admit  this  : — 

Venema.  ''  I  conclude,  therefore,  that  Paedobaptism  cannot 
be  plainly  proved  to  have  been  practised  before  the  time  of 
Tertullian ;  and  that  there  were  persons  in  his  age  who  de- 
sired their  infants  might  be  baptized,  especially  when  they 
were  afraid  of  their  dying  without  baptism;  which  opinion 


OBJECTIONS  ANSWERED.  13T 

Tertullian  opposed,  and,  ly  so  doing,  intimates  that  Pcedohap- 
tism  began  to  prevail."     Peed.  Exam. 

20.  Did  the  Christian  fathers,  who  first  advo- 
cated the  baptism  of  infants,  suppose  that  some 
saving  benefit  was  communicated  to  them  by  that 
ordinance  ? 

J^iswer.  They  did. — They  held  that  baptism 
was  necessary  to  salvation ;  that  forgiveness  ac- 
companied it ;  that  infants  by  it  were  purged 
from  the  pollution  of  original  sin ;  and  that  all 
persons  dying  without  baptism  were  lost.     Thus, 

Cyprian,  A.  D.  253.  "As  far  as  lies  in  us,  no  soul,  if  pos- 
sible, is  to  be  lost.  It  is  not  for  us  to  hinder  any  person  from 
baptism  and  the  grace  of  God ;  which  rule,  as  it  holds  to  all, 
so  we  think  it  more  especially  to  be  observed  in  reference  to 
infants,  to  whom  our  help  and  the  divine  mercy  is  rather  to 
be  granted;  because  by  their  weeping  and  wailing  at  their 
first  entrance  into  the  world,  they  do  intimate  nothing  so  much 
as  that  they  implore  compassion." 

Ambrose,  A.  D.  390.  "For  no  person  comes  to  the  king- 
dom of  heaven,  but  by  the  sacrament  of  baptism. — Infants 
that  are  baptized  are  reformed  back  again  from  wickedness  to 
the  primitive  state  of  their  nature." 

Chrysostom,  a.  D.  398.  "The  grace  of  baptism  gives 
cure  without  pain,  and  fills  us  with  the  grace  of  the  Spirit. 
Some  think  that  the  heavenly  grace  consists  only  in  the  for- 
giveness of  sins ;  but  I  have  reckoned  up  ten  advantages  of 
it."  "If  sudden  death  seize  us  before  we  are  baptized, 
though  we  have  a  thousand  good  qualities,  there  is  nothing 
to  be  expected  but  hell."  See  the  original  of  these  passages 
in  Dr.  Wall's  Hist,  of  Inf.  Baptism. 

12* 


138  SCRIPTURE   GUIDE   TO   BAPTISM. 

These  extracts,  which  I  might  have  increased  a 
hundredfold,  are  sufficient  to  prove  that  some  of 
the  fathers,  from  about  the  middle  of  the  third 
century,  considered  baptism  as  essentially  neces- 
sary to  salvation ;  and  in  this  false  view  of  the 
ordinance  the  baptism  of  infants  originated.  To 
this  agree  the  following  learned  writers  : — 

SuiCERUs,  Professor  of  Greek  and  Hebrew  at  Zurich. 
**This  opinion  of  the  absolute  necessity  of  baptism  arose  from 
a  wrong  understanding  of  our  Lord's  words,  Except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot  enter  the  kingdom 
of  heaven."     Peed.  Exam. 

Salmasius,  the  very  learned  historian  and  critic.  ''An 
opinion  prevailed  that  no  one  could  be  saved  without  being 
baptized ;  and  for  that  reason  the  custom  arose  of  baptizing 
infants."     Ihid. 

21.  But  if  a  profession  of  repentance  and  faith 
was  always  required  before  baptism  in  the  apostolic 
age,  how  could  Christian  ministers  or  churches,  so 
early  as  the  days  of  Tertullian,  admit  of  the  bap- 
tism of  infants,  by  whom  no  such  profession  could 
be  made  ? 

Answer.  The  deficiency,  in  reference  to  infants, 
was  ingeniously  supplied  by  introducing  "spon- 
sors.'' They  would  not  dispense  with  the  pro- 
fession, but  they  would  admit  it  by  proxy.  Two 
or  three  persons,  and  in  the  case  of  an  infant  of 
high  rank,  from  twenty  to  a  hundred,  were  ad- 
mitted as  "sureties,"  who  professed,  in  helialf  of 


OBJECTIONS   ANSWERED.  139 

the  infant,  to  repent,  renounce  the  devil  and  his 
works,  and  to  believe  the  doctrines  of  the  gospel. 
These  sureties  are  first  mentioned  by  Tertullian, 
A.  D.  204,  in  the  passage  I  have  copied,  where 
they  are  called  '*  sponsores,"  that  is,  persons 
\^ho  answer,  or  make  themselves  answerable,  for 
another. 

Here  is  religion  by  proxy  ;  real,  personal,  ex- 
perimental religion !  a  thing  unheard  of  before 
since  the  world  began :  but  when  so  many  strange 
absurdities  were  introduced  into  the  church,  as 
those  we  have  already  mentioned,  we  need  not  be 
much  surprised  at  this.  To  a  reader,  however, 
who  knows  by  his  own  experience,  and  by  the 
concurrent  testimony  of  every  part  of  the  Bible, 
that  there  is  no  real  religion  but  that  which  is 
between  God  and  the  soul,  and  is  Grod's  gift,  and 
in  which  another  can  have  no  share  or  part,  it 
is  grievous  to  reflect  seriously  on  this  alarming 
innovation. 

22.  But  do  modern  Paedobaptists  entertain  the 
same  view  as  the  ancients,  as  to  the  necessity  of 
baptism  to  salvation  ? 

Answer.  The  majority  of  professed  Christians 
have  long  avowed,  and  do  still  avow,  the  same 
doctrine  I  The  Church  of  Rome  has  honored 
those  who  dare  deny  it,  with  an  /'anathema;" 
and  the  Greek  Church,  though  not  so  ready  to 


140  SCRIPTURE   GUIDE   TO   BAPTISM. 

anathematize,  entertains  the  same  opinion.  The 
Keformed  Churches,  and  the  different  denomina- 
tions of  Protestant  Psedobaptists,  whether  bearii^ 
the  name  of  Episcopalians,  Presbyterians,  Con- 
gregationalists,  or  Wesleyans,  though  many  of 
them  disavow  the  doctrine,  yet  they  hold  opinions, 
which,  when  fairly  carried  out  to  their  conse- 
quences, come  little  short  of  the  same  amount.  If 
baptism  makes  its  subjects,  as  some  of  them  say, 
''  Children  of  God  and  inheritors  of  the  kingdom 
of  heaven ;"  or,  as  all  of  them,  by  their  leading 
writers  have  said,  that  it  brings  its  subjects  "into 
the  church  of  Christ,"  or  ''into  the  covenant  of 
grace,"  or  "seals  to  them  the  benefits  of  that 
covenant,"  and  which  is  "the  covenant  of  re- 
demption, embracing  all  that  Jehovah  can  im- 
part ;"  then  baptism  saves.  If  it  brings  into,  or 
seals  the  benefits  of,  the  covenant  of  grace,  it  will 
bring  to  heaven ;  for  God  hath  joined  these  to- 
gether. And  if  there  be  not  another  luay  of 
bringing  into  this  "covenant  of  grace  and  redemp- 
tion," what  must  become  of  those  who  are  not 
brought  in,  and  who  die  in  that  situation  ?  Thus 
pressed  to  consequences,  I  see  no  other  conclusioa 
from  these  premises,  but  that  of  Chrysostom,  just 
cited,  horrible  as  it  sounds  !  Let  the  Christians, 
who  would  recoil  at  the  thought  of  that  conclu- 
sion, examine  rigidly  and  honestly  whether  the 


OBJECTIONS  ANSWERED.  141 

virtues  they  join  to  the  rite  of  baptism,  afford  not 
the  just  and  fair  ground  of  it.  And  if  the  con- 
clusion be  denied, .  let  them  deny  the  premises 
from  which  it  is  drawn  ;  but  while  they  avow  the 
premises,  I  must  be  allowed  to  insist  upon  the 
conclusion. 

23.  If  no  spiritual  or  saving  benefit  necessarily 
attends  the  ordinance  of  baptism,  which  evidently 
is,  and  ever  has  been,  conceived  as  the  basis  and 
reason  of  infant  baptism  by  the  majority  of  those 
that  have  practised  it,  why  is  the  ordinance  ad- 
ministered at  all  ?  and  of  what  use  is  it  in  the 
church  of  Christ  ? 

Answer.  "God  is  his  own  interpreter."  The 
ritual  ordinances  appointed  of  God  in  his  church 
were  never,  under  any  dispensation,  intended 
by  Him  to  carry  salvation  with  them.  For 
that  purpose  "neither  circumcision  availeth  any 
thing,  nor  uncircumcision,"  as  the  apostle  af- 
firms ;  and  the  same  may  be  said  of  baptism  and 
the  Lord's  supper.  Salvation  proceeds  from  a 
source  entirely  distinct  and  separate  from  these 
ordinances. 

"What,  then,  you  inquire,  is  the  use  of  bap- 
tism ?  I  might  reply  by  asking  another  question, 
Of  what  use  is  the  Bible  ?  or  of  what  use  is 
preaching  the  gospel  ?  The  Bible  cannot  save — 
nor  can  preaching  save.      They   are,   however, 


142  SCfllPTURE   GUIDE   TO   BAPTISM. 

God's  appoiyded  means  of  instructing  mankind, 
and  showdng  them  the  way  of  salvation.  Bap- 
tism is  of  the  same  nature,  and  its  intention  is 
the  same.  It  strikingly  shows,  by  an  emblema- 
tical representation,  what  the  Bible  and  the  gos- 
pel show  by  the  written  and  preached  Word. 
Baptism  proclaims  impressively,  though  no  voice 
is  heard,  The  sinner's  pollution, — the  penitent's 
purification, — the  believer's  death  and  burial  to 
the  sinful  practices  of  this  world, — and  what  the 
Lord  Jesus  passed  through  to  work  out  redemp- 
tion for  his  people.  It  is  the  prerogative  of 
the  Holy  Spirit,  and  of  Him  alone,  to  make  the 
truths  thus  taught  by  baptism,  or  taught  by  the 
written  or  preached  Word,  effectual  to  salvation  ; 
and  each  is  alike  useless  without  his  divine  power, 
Zech.  iv.  6  ;  1  Cor.  ii.  4  ;  iii.  6 ;  1  Thes.  i.  5. 
And  on  the  other  hand,  each  is  said  to  save  as 
the  Holy  Spirit  gives  the  effectual  blessing  with 
them  and  through  them.  See  2  Tim.  iii.  15  ;  1 
Cor.  XV.  1,  2;  1  Pet.  iii.  21. 

Baptism  is  also  of  importance  in  the  church, 
not  only  by  what  it  teaches,  but  as  an  initiatory 
ordinance ;  and  being  placed  at  the  entrance  to 
the  visible  church  of  Christ,  it  is  sl  personal  pro- 
fession of  belief  in,  and  reliance  upon  Christ, 
and  a  willingness  to  submit  to  Him  in  all  things ; 
and  imposes  a  solemn  obligation  to  a  personal 


OBJECTIONS  ANSWERED.  143 

dedication  to  his  service  and  glory.  Hence, 
though  not  a  saving  ordinance,  it  is,  like  the 
Lord's  supper,  of  great  importance  in  its  proper 
and  Scriptural  place. 

24.  In  a  word,  Does  not  the  view  of  Christian 
baptism  for  which  you  contend,  lead  me  to  the 
conclusion  that  infant  baptism  is  a  mere  human 
invention,  subversive  of  God's  institution,  im- 
posed upon  the  church  of  Christ  through  false 
notions  of  saving  efficacy,  and  without  the  least 
Scripture  authority  ?  If  so,  the  confidence 
placed  in  it  must  be  vain,  delusive,  and  danger- 
ous, and  the  practice  of  it  offensive  in  the  sight 
of  God. 

Answer.  The  following  passage  from  an  emi- 
nent Scotch  divine,  is  justly  applicable  to  this 
subject,  and  I  give  it  as  my  answer.  Let  the 
reader  bear  infant  baptism  in  mind,  while  he 
peruses  these  solemn  observations  : — 

Rev.  Thomas  Boston,  author  of  "Human  Nature  in  its 
Four-fold  State,"  etc.  "  The  saints  have  no  confidence  in 
man's  externals.  I  call  those  things  so,  which  God  never 
made  duty,  but  men  make  them  so.  These  are  not  only  vain 
confidences,  but  vain  worship  and  service,  that  is  loathsome  to 
God.  Matt.  XV.  9.  Men  are  apt  to  cut  the  law  short  enough 
as  it  is  found  in  the  Word,  but  men's  nature  has  a  wonderful 
itching  after  making  additions  of  their  okcn  to  it.  Hence  a 
cloud  of  superstition  has  darkened  some  churches,  and  the 
simplicity  of  gospel-worship  is  despised.  Men's  inventions 
are  brought  in  upon,  yea,  instead  of  divine  institutions !    But 


144  scriptuhe  gthde  to  baptism. 

though  they  should  he  hound  with  the  tie  of  Antiquity,  as 
Matt.  V.  21 ; — with  the  tie  of  Chuech  Authority,  as  Matt, 
xxiii.  4;  or  with  the  tie  op  Civil  Authority,  as  Hosea  v. 
11;  seeing  it  cannot  he  set  home  on  the  conscience  with. 
Thus  aaith  the  Lord,  it  is  to  he  rejected,  and  hy  no  means 
complied  with,  he  the  hazard  what  it  will.  Deut.  iv.  2.  *Te 
shall  not  add  to  the  word  which  I  command  you,  neither 
shall  you  diminish  ought  from  it.' "  Sermons  and  Discourses. 
Edinhurgh,  1756. 


MODE    OF    BAPTISM.  145 


CHAPTER  Y. 

ON  THE   SCRIPTURAL   MODE   OF   BAPTISM. 

I  HAVE  promised  my  reader  to  refer  again  to 
the  Mode  of  baptism,  and  expressed  my  hope  to 
satisfy  any  candid  inquirer  on  the  subject ;  and 
this  I  hope  to  do,  not  by  the  quantity  of  what  I 
write  on  the  subject,  but  by  stating  arguments, 
which  I  consider  irresistibly  convincing  and  de- 
cisive. In  this  chapter,  as  in  the  former,  I  shall 
suppose  my  reader  disposed  to  put  inquiries  in- 
volving all  the  leading  points  of  the  controversy. 

1  Question.  Are  the  most  learned  and  com- 
petent writers  agreed,  that  the  sense  you  have 
given,  of  the  words  chosen  of  God  to  express  this 
ordinance,  baptize  and  baptism,  is  their  ordinary 
and  most  proper  sense  ? 

Answer.  More  competent  authority  the  learned 
world  does  not  afford  than  the  following  : — 

WiTSius.  "It  cannot  be  denied  that  the  native  significa- 
tion of  the  word  jSanTsiv,  and  (iaTrn^eiv,  is  to  p/unrjo,  to  dip." 
Econ.  of  the  Gov.  L.  IV.  c.  xvi.  g  13. 

Calvin.  "  The  word  baptize,  signifies  to  immerse,  and  the 
rite  of  immersion  was  observed  by  the  ancient  church." 
P(x,d.  Exam. 

13 


146  SCRIPTURE   GUIDE   TO   BAPTISM. 

Alstedius.  "To  baptize,  signifies  only  to  immerse;  not 
to  wash,  except  by  consequence."     Ibid. 

Beza.  "  Christ  commanded  us  to  hQ  baptized ;  by  which, 
word  it  is  certain  immersion  is  signified."     Ibid. 

ViTRiNGA.  "The  act  of  baptizing  is  the  immersion  of 
believers  in  water.  This  expresses  the  force  of  the  word." 
Ibid. 

H.  Altixgius.  "The  word  baptism  properly  signifies 
immersion  J  improperly,  by  a  metonomy  of  the  end,  icash- 
ing."     Ibid. 

Scapula.  "  To  bap)tize, — to  dip  or  immerse,  as  we  im- 
merse any  thing  for  the  purpose  of  dyeing  or  cleansing  it  in 
water."     Ibid. 

Dr.  Campbell,  of  Aberdeen.  "The  primitive  signification 
of  baptizma  is  immersion ;  of  baptizein,  to  immerse,  plunge, 
or  overwhelm."     IV.  GosjyeU,  Note  on  Matt.  xx.  22. 

BossuET,  Bishop  of  Meaux.  "To  baptize  signifies  to 
plunge,  as  is  granted  by  all  the  world."     In  Peed.  Exam. 

Dr.  Chalmers.  "  The  original  meaning  of  the  word  bap- 
tism  is  immersion ;  and  though  we  regard  it  as  a  point  of  in- 
differency,  whether  the  ordinance  so  named  be  performed  in 
this  way,  or  by  sprinkling;  yet  we  doubt  not  that  the  prevalent 
style  of  administration  in  the  apostle's  days  was  by  an  actual 
submerging  the  lohole  body  under  water."  Lectures,  as  already 
quoted. 

Dr.  Chalmers  frankly  admits,  with  multitudes  of  others, 
that  the  word  baptism,  in  the  law  of  Christ,  signifies  immeiv 
sion ;  and  being  doubtless  well  read  in  the  Christian  authors 
of  the  first  centuries,  as  well  as  fully  aware  of  what  the  Holy 
Scriptures  contain  upon  this  subject,  he  as  frankly  admits 
what  was  "  the  prevalent  style  of  administration  in  the  apos- 
tles' days."  But  the  force  and  power  of  this  high  authority 
of  Christ  and  his  apostles  the  Dr.  neutralizes  completely  with 
regard  to  his  own  practice,  by  strangely  adding,  "  But  we 
regard  it  as  a  point  of  indiff'erency  whether  the  ordinance  be 


MODE   OF   BAPTISM.  147 

performed  in  this  vraj,  or  by  sprinkling."  What!  a  point  of 
indifferency  whether  Christians  abide  by  what  Christ  ordained 
and  the  apostles  practised !  Carry  this  principle  out,  and  to 
what  would  it  lead  ?  Would  the  Jews  deem  it  a  point  of  in- 
differency whether  they  used  leavened  or  unleavened  bread 
in  the  passover  ?  Or  it  is  a  point  of  indifferency  to  Chris- 
tians, whether  they  use  bread  in  the  Lord's  supper,  or  some 
other  article  instead  of  it  ?  And  if  neither  Jews  nor  Chris- 
tians dare  to  alter  the  divine  law  in  these  ordinances,  what 
mode  of  reasoning  can  lead  an  humble  disciple  of  Jesus  to 
make  such  a  complete  change  in  the  equally  solemn  and 
sacred  ordinance  of  baptism !  The  apostle  Paul  evidently 
would  not  have  admitted  this  indifferency:  "Now  I  praise 
you,  brethren,  that  ye  remember  me  in  all  things,  and  keep 
the  ordinances  as  I  delivered  them  to  you."  1  Cor.  xi.  2. 
Allow  a  change  in  any  thing  the  Lord  ordains,  and  what  a 
door  do  you  open !  All  the  corruptions  ever  known  under 
the  Christian  name  can  then  be  admitted,  and  none  can  with 
propriety  oppose  them,  but  by  denouncing  the  opening  of 
such  a  'door. 

The  late  Dr.  Moses  Stuart,  of  Andover,  in  his  work  on 
Baptism,  after  giving  extracts  from  Hermas,  Justin  Martyr, 
Tertullian,  Chrysostom,  Ambrose,  Augustine,  Dionysius, 
Gregory,  Nyssen,  and  others,  showing  baptism  to  be  immer- 
sion, adds,  "  '  It  is,'  says  Augusti,  '  a  thing  made  out.'  So, 
indeed,  all  the  writers  who  have  thoroughly  investigated  this 
subject,  conclude.  I  know  of  no  one  usage  of  ancient  times, 
which  seems  to  be  more  clearly  and  certainly  made  out. 
I  cannot  see  how  it  is  possible  for  any  candid  man,  who  ex- 
amines this  subject,  to  deny  this." 

2.  As  in  one  branch  of  the  Christian  church, 
the  Greek  language  has  been  continued  from  the 
age  of  the  apostles,  and  with  them  the  words 
Barttt^to  and  Bartrtc^a,  baptize  and  baptism,  remain 


148  SCRIPTTJIIE   GUIDE   TO  BAPTISM. 

nnaltered,  and  in  common  use  to  this  day, — let  me 
ask,  How  do  they  understand  the  words?  and 
Low  administer  the  ordinance  ? 

Ret.  R.  Robinson.  "  The  native  G-reeks  must  understand 
their  own  language  better  than  foreigners,  and  they  have 
ALWAYS  understood  the  word  baptism  to  signify  dipping ; 
and,  therefore,  from  their  first  embracing  of  Christianity  to 
this  day,  they  have  always  baptized,  and  do  yet  baptize,  by 
immersion.  This  is  an  authority  for  the  meaning  of  the  word 
infinitely  preferable  to  that  of  European  lexicographers.  In 
this  case  the  Greeks  are  unexceptionable  guides."  History 
of  Baptism. 

3.  But  what  is  denominated  the  "Greek 
Church"  is  now  extended  over  an  immense  por- 
tion of  the  globe  :  is  the  same  mode  of  baptism 
observed  in  all  the  nations  included  in  it  ? 

Good  and  Gregory's  Pantalogia,  under  the  article 
**  Greek  Church,"  thus  explains,  "That  part  of  the  Christian 
church  which  was  first  established  in  Greece,  is  now  spread 
over  a  larger  extent  of  country  than  any  other  established 
church.  It  comprehends  in  its  bosom  a  considerable  part 
of  Greece,  the  Grecian  isles,  Wallachia,  Moldavia,  Egypt, 
Abyssinia,  Nubia,  Lybia,  Arabia,  Mesopotamia,  Syria,  Cilicia, 
and  Palestine. — It  may  be  observed,  that  amid  all  their  trifling 
rites,  they  practise  trine-immersion,  which  is  unquestionably 
the  primitive  manner." 

Dr.  Wall.  •'  The  Greek  church,  in  all  the  branches  of  it, 
does  still  use  immersion."     Hist,  of  Infant  Baptism. 

Sir  p.  Ricault.  "  Thrice  dipping  or  plunging,  this  church 
holds  to  be  as  necessary  to  the  form  of  baptism,  as  water  to 
the  matter."     Peed.  Exam. 


MODE   OF    BAPTISM.  149 

4.  Is  there  any  evidence  in  the  writings  of  the 
fird  Christian  foihern  after  the  apostles,  respect- 
ing the  mode  of  baptism  as  administered  by  them, 
and  in  their  times  ? 

Ansicer.  The  first  Christians  after  the  days  of 
the  apostles,  could  never  bring  themselves  to 
make  so  great  a  change  in  an  institution  of  Christ, 
as  to  substitute  sprinkling  for  immersion.  At  the 
end  of  the  two  first  centuries,  a  substitute  was  in- 
vented for  a  profession  of  faith  in  behalf  of  infants, 
as  we  have  seen ;  but  it  required  a  thousand  years 
to  pass  before  immersion  was  superseded  by  any 
other  mode ;  except  in  the  case  of  sick  or  dying 
persons.  If,  then,  we  can  ascertain  the  general 
mode  of  baptism  in  the  first  centuries  following 
the  apostles,  without  doubt  it  will  be  what  the 
Lord  ordained.  And  happily  there  is  abundance 
of  evidence  upon  this  subject.  I  shall  cite  a  few 
short  passages,  and  the  references  may  lead  the 
reader,  if  disposed,  to  a  deeper  investigation  : — 

Barnabas,  Paul's  companion.  An  epistle  ascribed  to  him 
has  escaped  the  ravages  of  time.  Two  passages  refer  to  bap- 
tism ;  in  one  he  says,  "  Blessed  are  they  who,  fixing  their 
hope  on  the  cross,  have  gone  down  into  the  water."  The 
other,  "  We  descend  into  the  water,  .  .  .  and  come  up  out  of 
it, . .  .  having  in  our  hearts  reverential  fear,  and  hope  through 
Jesus."     Epist.  cap.  xi. 

Hermas,  honored  by  Paul's  salutation,  Eom.  xvi.  14.  A 
Latin  version  of  his  work,  entitled  '  The  Pastor/  or  Shepherd, 
is  extant.     In  it  he  speaks  of  the  apostles  accompanying  the 


150  SCRIPTUKE   GUIDE   TO   BAPTISM. 

persons  to  be  baptized  into  the  water.  "  The  apostles  and 
teachers  preached  to  them  that  before  were  dead,  and  gave 
them  this  seal  ,•  for  they  went  down  with  them  into  the  water, 
and  came  up  again."  See  this  and  other  allusions  in  Lib.  I. 
vis.  8,  sect.  7 ;  and  Lih.  III.  similit.  9. 

Justin  Martyr,  about  A.  D.,  150,  wrote  "An  Apology 
for  Christians,  addressed  to  the  emperor,  the  senate,  and 
people  of  Rome."  In  this  work  he  describes  the  doctrines 
and  ordinances  of  the  church  of  Christ ;  and  on  baptism  has 
the  following  passage  : — "I  will  now  declare  to  you  also,  after 
what  manner  we,  being  made  new  by  Christ,  have  dedicated 
ourselves  to  God,  lest,  if  I  should  leave  that  out,  I  might 
seem  to  deal  unfairly  in  some  part  of  my  apology.  They  who 
are  persuaded  and  do  believe  that  those  things  which  are 
taught  by  us  are  true,  and  do  promise  to  live  according  to 
them,  are  directed  first  to  pray  and  ask  of  God  with  fasting, 
the  forgiveness  of  their  former  sins ;  and  we  also  pray  and 
fast  with  them.  Then  we  bring  them  to  some  place  where 
there  is  water,  and  they  are  baptized  by  the  same  way  of 
baptism  by  which  we  were  baptized:  for  they  are  washed 
(£j/  TO)  vSari,)  in  the  water  in  the  name  of  God  the  Father,  Lord 
of  all  things;  and  of  our  Saviour  Jesus  Christ,  and  of  the 
Holy  Spirit."     Justin  Mart.  Apolog.,  II.  sect.  79. 

Upon  this  passage  of  Justin,  Dr.  Wall  remarks,  "  This  is 
the  most  ancient  account  of  the  way  of  baptizing,  next  to  the 
Scripture ;  and  shows  the  plain  and  simple  manner  of  admin- 
istering it."  And  Mr.  Reeves,  the  learned  translator  of 
Justin,  adds,  in  a  Note,  "  'Tis  evident  from  this  place  of  Jus- 
tin and  that  of  Tertullian  (de  Cor.  Mil.  c.  3,J  that  ponds  and 
rivers  were  the  only  baptisteries  or  fonts  the  church  had  for' 
the  first  two  hundred  years. — The  catechumen,  being  brought 
to  the  baptistery,  was  thus  interrogated.  Dost  thou  renounce 
the  devil  ? — Dost  thou  renounce  the  world  ?  etc.,  etc.  Ans. 
I  do  renounce  them. — Next  he  made  an  open  confession  of 
the  faith,  the  bishop  asking  him,  Dost  thou  believe  in  God; 


MODE   OF  BAPTISM.  151 

etc.,  to  -whicli  the  person  answered,  I  do  believe.  And  this 
form  of  interrogation  the  apostle  is  thought  to  refer  to  when 
he  styles  baptism  the  answer  of  a  good  conscience  towards 
God." — After  this  confession  is  made,  the  candidate,  Mr. 
Reeves  adds,  was  "  thrice  plunged  under  water  at  the  naming 
of  the  Three  Persons  in  the  blessed  Trinity."     Apologies. 

Tertullian,  (A.  D.  204.)  "For  the  law  of  baptizing  is 
laid  down,  and  the  form  prescribed :  Gro,  teach  all  nations, 
baptizing  them  in  the  name,  etc.  He  bound  faith  and  the 
necessity  of  baptism  together;  therefore  from  that  time  all 
who  believed  were  dipped."  "  The  person  to  be  baptized,  in 
great  simplicity  ...  is  let  down  in  the  water  and  with  a  few 
words  said,  is  dipped."  Again,  when  speaking  of  the  vain 
anxiety  to  be  baptized  in  the  Jordan, — "There  is  no  differ- 
ence whether  one  is  washed  in  a  sea  or  in  a  pool,  in  a  river 
or  in  a  fountain,  in  a  lake  or  in  a  channel;  nor  is  there 
any  difference  between  them  whom  John  dipped  in  Jordan, 
and  those  whom  Peter  dipped  in  the  Tiber:"  Be  Bcqjtismo, 
cap.  2,  4,  7,  13.     See  more  in  Be  Corona  Ilil.  cap.  I. 

Gregory  Nazianzen,  A.  D.  360.  ""We  are  buried  with 
Christ  by  baptism  that  we  may  also  rise  again  with  Him;  we 
descend  with  Him  that  we  may  also  be  lifted  up  with  Him ; 
we  ascend  with  Him  as  we  may  also  be  glorified  with  Him.^' 
Orat.  40.     Stennett's  Answer  to  Hussen. 

Basil,  A.  D.  360.  "Ei*  rpun  rais  KaraSvcecn,"  &c.  "In  three 
immersions  the  great  mystery  of  baptism  is  accomplished." 
jStennett, 

Ambrose,  A.  D.  374.  "  Thou  wast  asked,  Dost  thou  believe 
in  God  the  Father  Almighty  ?  Thou  saidst,  '  I  do  believe,' 
and  wast  immersed,  that  is,  thou  wast  burled.  Thou  wast 
asked  again.  Dost  thou  believe  on  our  Lord  Jesus  Christ  and 
his  crucifixion?  Thou  saidst,  '1  believe,'  and  wast  immersed 
again,  and  so  wast  buried  with  Christ." 

Cyril,  of  Jerusalem,  A.  D.  374.  "After  these  things  ye 
were  led  to  the  holy  pool  of  divine  baptism,  as  Christ  was 


152  SCRIPTURE   GUIDE   TO   BAPTISM. 

carried  from  the  cross  to  the  sepulchre.  And  each  of  you 
was  asked,  Whether  he  believed,  etc. ;  and  ye  made  that 
saving  confession,  and  descended  three  times  into  the  water 
and  ascended  again  ; — and  that  water  of  salvation  was  a  grave 
to  you."  In  another  place,  when  showing  how  "the  whole 
soul  is  baptized  by  the  Spirit,"  from  the  account  given  of 
the  spiritual  baptism  of  the  first  disciples,  in  Acts  ii.  1-4,  he 
thus  refers  to  the  mode  of  water  baptism,  as  an  illustra- 
tion : — 

"  For,  as  he  who  plunges  into  the  waters  and  is  baptized, 
is  encompassed  on  all  sides  by  the  waters,  so  wei'e  they  also 
baptized  completely  by  the  Holy  Ghost. — It  filled  the  house 
tchere  they  tcere  sitting ;  for  the  house  became  the  vessel  of 
the  spiritual  water ;  as  the  disciples  sat  within,  the  whole 
house  was  filled.  Thus  they  were  entirely  baptized, — in- 
vested soul  and  body  with  a  divine  and  saving  garment." 
Again,  in  another  place, 

"Even  Simon  Magus  once  came  to  the  laver  of  baptism; 
he  was  baptized,  but  not  enlightened.  His  body  he  dipped 
in  water,  but  admitted  not  the  Spirit  to  illuminate  his  heart. 
His  body  went  down  into  the  pool,  and  came  up ;  but  his 
soul  was  not  buried  together  with  Christ,  nor  with  Him 
raised."*     Catach.  xx.  ^  iv. — xvii.  ^  xiv.  Introd.  ^  2. 

CHRYSOSTOif,  A.  D.  398.  "To  be  baptized  {Kai  KOTaSveadai) 
and  plunged,  and  then  to  emerge  or  rise  again,  is  a  symbol 
of  our  de-cent  into  the  grave,  and  our  ascent  out  of  it; 
and,  therefore,  Paul  calls  baptism  a  burial."  Homil.  XI. 
in  1  Cor. 

5.  Do  learned  Psedobaptists   grant  that  this 

*  Cyril's  works,  in  the  original,  are  in  Greek.  The  copy  I  had 
access  to  (Paris,  1720)  is  accompanied  by  a  Latin  version,  from  which 
the  sentences  above  are  transcribed.  The  English  translation  I  have 
preferred  copying  from  the  "  Library  of  the  Fathers :  translated  by 
members  of  the  English  Church."    Oxford,  1838. 


MODE  or  BAPTISM.  153 

practice  of  immersion  was  tlie  general,  and  es- 
teemed the  only  legitimate,  mode  of  baptism, 
among  the  early  Christians  ;  and  that  in  this  they 
were  obediently  following  the  authority  of  Christ 
and  the  apostles  ? 

WiTsiTJS  affirms, — "It  is  certain  ttat  both  Jolin  the 
Baptist,  and  the  disciples  of  Christ,  ordinarily  practised  im- 
mersion; whose  example  was  followed  by  the  ancient  church, 
as  Vossius  has  shown,  by  producing  many  testimonies  from 
the  Greek  and  Latin  writers."  Econ.  of  the  Gov.  Lib.  IV. 
cap.  xvi.  ^13. 

Mr.  Bower.  "Baptism  by  immersion  was  undoubtedly 
the  apostolical  practice,  and  was  never  dispensed  with  by  the 
church,  except  in  case  of  sickness,^'  etc.     Hist,  of  the  Popes. 

G.  J.  Vossius.  "That  the  apostles  immersed  whom  they 
baptized  there  is  no  doubt  .  .  .  And  that  the  ancient  church 
followed  their  example  is  very  clearly  evinced,  by  innu- 
merable testimonies  of  the  Fathers."  Bisputat.  de  Bap.,  Disp. 
L§6. 

Mr,  Reeves.  "  The  ancients  carefully  observed  trine-im- 
mersion, insomuch,  that  by  the  "  Canons  Apostolical,"  either 
Bishop  or  Presbyter  who  baptized  without  it  was  deposed 
FROM  the  ministry."  Sco  the  Canons,  42  to  50.  Reeves' 
Apologies  of  Justin. 

Encyclopedia  Ecclesiastica,  a  learned  and  splendid 
work.  "Whatever  weight  may  be  in  these  reasons  as  a 
defence  for  the  present  practice  of  sprinkling,  it  is  evident 
that  during  the  first  ages  of  the  church,  and  for  many 
CENTURIES  afterwards,  the  practice  of  immersion  prevailed ; 
and  which  seems  indeed  never  to  be  departed  from,  except 
where  it  was  administered  to  a  person  at  the  point  of  death, 
or  upon  the  bed  of  sickness, — which  was  considered  indeed 
as  not  giving  the  party  the  full  privileges  of  baptism." 
Article,  Baptism. 


154  SCRIPTURE   GUIDE   TO   BAPTISM. 

6.  But  the  baptism  of  the  Holy  Ghost  is  ex- 
pressed by  the  term  'pouring ;  "  I  will  pour  out 
my  Spirit,"  etc.,  Joel.  ii.  21  ;  realized  on  the  dis- 
ciples on  the  day  of  Pentecost,  Acts  ii.  11.  Now, 
if  by  the  pouring  of  the  Spirit  upon  the  disciples 
they  are  said  to  be  "baptized"  with  the  Holy 
Ghost,  Acts  i.  5,  does  not  this  favor  the  pouring 
of  water  rather  than  immersing  in  it  ? 

Answer.  If  my  reader  will  turn  back  to  the 
passage  produced  from  Cyril  of  Jerusalem,  he 
will  find  the  baptism  of  the  Holy  Ghost  clearly 
described.  The  Holy  Spirit  was  truly  said  to  be 
poured  out  and  to  fall,  Acts  xi.  15,  upon  the 
disciples,  and  then  it  is  added  that  the  divine 
presence  "filled  all  the  house  where  they  were 
sitting;"  and  they  were  therefore  " baptized"  and 
"filled  with  the  Holy  Ghost."  Now,  as  the  word 
baptize  never  means  to  pour,  but  always,  when 
used  in  its  proper,  literal,  and  obvious  sense,  to 
immerse,  with  the  sense  of  covering,  it  is  evident 
that  the  circumstance  of  filling  the  house,  and 
filling  the  disciples  by  the  divine  presence,  con- 
stituted the  baptism,  and  not  the  act  of  pouring ; 
and  as  the  Greek  father  above  named,  writing  so 
early  after  the  apostles,  and  in  the  same  language 
with  them,  viewed  this  circumstance  as  constitu- 
ting the  spiritual  baptism,  I  have  no  doubt  of  the 
accuracy  of  this  interpretation.     The  baptism  of 


MODE   OF   BAPTISM.  155 

the  Holy  Ghost,  therefore,  is  favorable  to  immer- 
sion, not  against  it. 

Whether  that  in  which  a  person  is  said  to  be 
immersed  rises  so  as  to  cover  him, — or  is  poured 
upon  him  to  the  same  extent, — or  he  is  put  into 
it,  the  sense  of  immersion  is  the  same  in  each 
case.  So  it  is  with  the  term  baptism.  The  sense 
of  covering  is  never  absent  from  the  use  of  the 
word ;  as  Dr.  Carson  has  demonstrated  in  his  ela- 
borate work  entitled,  "Baptism  in  its  Mode  and 
Subjects  considered  ;"  published  by  the  American 
Baptist  Publication  Society.  To  this  able  work 
the  reader  is  referred  who  wishes  a  thorough  in- 
vestigation of  this  subject. 

The  word  sprinkling  is  also  used  with  reference 
to  the  gift  of  the  Holy  Ghost,  as  it  is  also  with 
reference  to  the  blood  of  Christ.  Ezek.  xxxvi.  25 ; 
1  Peter,  i.  2.  The  allusion  is  to  the  ceremonial 
sprinkling  of  blood  under  the  law,  and  intimates 
the  cleansing  efficacy  of  the  blood  and  Spirit  of 
Christ ;  but  the  word  is  never  used  with  refer- 
ence to  the  mode  of  baptism.  If  such  allusions 
to  the  Spirit's  gifts  and  "  diversities  of  opera- 
tions" were  to  authorize  anodes  of  baptism,  how 
many  modes  might  be  practised  ?  But  who  would 
set  such  allusions  against  the  admitted  fact,  that 
Christ  and  the  apostles  observed  and  authorized 
no  mode  but  immersion  ? 


156  SCRIPTURE   GUIDE   TO   BAPTISM. 

7.  Admitting  the  evidence  of  the  original  prac- 
tice of  immersion  to  be  decisive,  must  it  not  be  a 
display  of  ignorance  and  weakness  to  oppose  or 
contradict  it ;  and,  indeed,  to  ridicule  that  mode, 
as  some  do,  a  profane  contempt  of  the  wisdom  and 
authority  of  Christ  ? 

Dr.  Wall,  who  explored  all  the  voluminous  writers  of 
antiquity  in  search  of  evidence  of  infant  baptism,  says,  "This 
[immersion]  is  so  plain  and  clear  by  an  infinite  number  of 
passages,  that  as  one  cannot  but  pity  the  weak  endeavors  of 
such  Pasdobaptists  as  would  maintain  the  negative  of  it,  so 
we  ought  to  disown  and  show  a  dislike  of  the  profane  scoflTs 
which  some  peojile  give  to  the  English  Anti-psedobaptists 
merely  for  the  use  of  dippping ; — when  it  was,  in  all  proba- 
bility, the  way  by  which  our  blessed  Saviour,  and  for  certain, 
was  the  most  usual  and  ordinary  way  by  which  the  ancient 
Christians  did  receive  their  baptism.  'Tis  a  great  want  of 
prudence  as  well  as  of  honesty  to  refuse  to  grant  to  an  ad- 
versary what  is  certainly  true,  and  may  be  proved  so.  It 
creates  a  jealousy  of  all  the  rest  that  one  says." — "The  cus- 
tom of  the  Christians  in  the  near  succeeding  times  [to  the 
apostles]  being  more  largely  and  particularly  delivered  in 
books,  is  known  to  have  been  generally  or  ordinarily  a  total 
immersion."  Hist,  of  Inf.  Baptism,  Pt.  11.  eh.  ix  §  2.  And 
its  Defence. 

Dr.  Campbell,  Professor  at  Aberdeen.  "  I  have  heard  a 
disputant,  in  defiance  of  etymology  and  use,  maintain  that 
the  word  rendered  in  the  New  Testament  baptize,  means  more 
properly  to  sprinkle  than  to  plunge ;  and  in  defiance  of  all 
antiquity,  that  the  former  was  the  earliest  and  the  most 
general  practice  in  baptizing.  One  who  argues  in  this  manner 
never  fails  with  persons  of  knowledge  to  betray  the  cause  he 
would  defend ;  and  though,  with  respect  to  the  vulgar,  bold 


MODE   OP   BAPTISM.  15  T 

assertioDS  generally  succeed  as  well  as  argument,  and  some- 
times better;  yet  a  candid  mixd  will  always  disdain  to  take 
the  help  of  FALSEHOOD,  even  in  the  supjjort  of  truth."  Lectures 
on  Pulpit  Eloquence. 

Edinbuegh  Presbyterian  Reviewers.  ^'"We  cannot  but 
regret,  therefore,  that  Mr.  Ewing  should  hare  been  guilty  of 
so  many  gross  and  glaring  blunders  in  his  endeavor  to  make 
out  a  case  in  favor  of  sprinkling.  .  .  .  We  have  rarely  met, 
for  example,  with  a  more  weak  and  fanciful  piece  of  reason- 
ing, than  that  by  which  Mr.  Ewing  would  persuade  us  that 
there  is  no  allusion  to  the  mode  by  immersion,  in  the  ex- 
pression *  buried  with  him  in  baptism.'  This  point  ought  to 
be  frankly  admitted,  and  indeed  cannot  be  denied  with  any 
show  of  reason."     Review,  Vol.  I. 

8.  How  long  was  immersion  continued  as  the 
general  practice  among  all  Christians  ? 

Bishop  Bossijet.  "  We  are  able  to  make  it  appear,  by  the 
acts  of  councils,  and  by  the  ancient  rituals,  that  for  thirteen 
HUNDRED  YEARS,  baptism  was  thus  [by  immersion]  adminis- 
tered throughout  the  whole  church,  as  far  as  possible." 
Stennet's  Answer  to  Russen. 

Stackhodse.  ''Several  authors  have  shown,  and  proved, 
that  this  immersion  continued,  as  much  as  possible,  to  be 
used  for  thirteen  hundred  years  after  Christ."  Hist,  of  the 
Bible.     See  also  Dr.  Whitby,  already  cited. 

9.  At  what  period,  and  on  what  accounts,  was 
the  custom  of  pouring,  or  sprinkling,  first  intro- 
duced ? 

Answer.     There  is  no  earlier  record,  that  Dr. 
Wall  could  discover,  than  in  the  case  of  !N'ovatian, 
about  the  middle  of  the  third  century.    This  man, 
14 


158  SCRIPTURE   GUIDE   TO  BAPTISM. 

while  unbaptized,  as  Eusebius  records,  Eccles. 
Hist.  L.  YI.  c.  43,  "fell  into  a  dangerous  disease, 
and  because  he  was  very  like  to  die  was  baptized 
in  the  bed  where  he  lay,"  (sv  xUvtj  jtEpi%vOsvta,  that 
is,  sprinkled  all  over  in  bed,)  "if,"  adds  Eusebius, 
"that  might  be  termed  baptism."  ISTovatian  re- 
covered ;  and  by  the  following  circumstance  we 
have  remarkably  preserved  the  view  which  the 
Christian  church  generally  took  of  his  baptism. 
The  See  of  Rome  became  vacant,  A.  D.  251. 
Two  persons  were  chosen  to  succeed,  namely, 
Cornelius,  "chosen  by  the  major  part,"  and  this 
Novatian,  "in  a  schismatical  way."  Cornelius 
writes  a  long  letter  to  Fabius,  Bishop  of  Antioch, 
in  which  he  describes  the  case  of  Novatian,  and 
says,  as  Dr.  Wall  translates  it,  "that  Novatian 
came  not  canonically  to  his  order  of  priesthood, 
much  less  was  he  capable  of  being  chosen  bishop." 
Let  the  reader  mark  the  reason  assigned,  "For 
that  all  the  clergy,  and  a  great  many  of  the  laity, 
were  against  his  being  chosen  presbyter  ;  because 
it  was  not  lawful,  they  said,  for  any  one  that  had 
been  baptized  in  his  bed,  (Greek  sprinkled  over) 
as  he  had  been,  to  be  admitted  to  any  office  of  the 
clergy."     WaWs  Hist.,  Part  II.  ch.  ix.  §  2. 

Here  is  the  first  recorded  case  of  affusion, 
whether  pouring  or  sprinkling,  for  baptism ;  and 
here  we  have  a  serious  objection  taken  against 


MODE   OF   BAPTISM.  159 

the  person  so  baptized  on  account  of  it ;  an  ob- 
jection in  which  "all  the  clergy"  were  united. 
What  was  the  objection  ?  Was  it  against  Ms 
situation,  as  being  sick  in  bed  ?  or  against  the 
mode  of  the  ordinance  ?  This  is  important  to  be 
ascertained.  I  answer,  It  was  against  hath  ;  for 
soon  after  this  time,  these  two  objections  against 
such  a  baptism  were  exhibited.  1 .  There  was  an 
objection  against  a  person  sick;  because,  as  the 
Council  of  Neocgesarea  affirmed  by  the  12th 
canon,  "He  that  is  baptized  when  he  is  sick, 
ought  not  to  be  made  a  priest ;  for  his  coming  to 
the  faith  i^  not  voluntary,  but  from  necessity." 
And,  2.  As  to  the  mode,  while  Novatian  was 
living,  one  Magnus  submits  this  question  to 
Cyprian  : — "  Whether  they  are  to  be  esteemed 
right  Christians,  who  are  not  washed  in  the 
water,  but  only  sprinkled  ?"  Cyprian  answers, 
that  the  baptism  was  to  be  esteemed  good,  "  ne- 
cessity compelling  to  it,  and  God  granting  his 
indulgence^  I  leave  the  reader  to  reflect  on  the 
force  of  this  evidence. 

From  this  period,  A.  D.  250,  onward,  sprink- 
ling was  permitted,  but  only  in  a  case  of  neces- 
sity, and  in  prospect  of  death ;  originating  in  a 
false  view  of  the  necessity  of  the  ordinance  to 
salvation.  "France,"  says  Dr.  Wall,  "seems  to 
have  been  the  first  country  in  the  world,  where 


160  SCRIPTURE   GUIDE   TO   BAPTISM. 

baptism  by  affusion  was  used  ordinarily  to  persons 
in  health."  This  affusion,  or  pouring,  in  the 
Church  of  Rome,  was  first  tolerated  in  the  eighth 
century,  while  immersion  was  still  the  established 
law  of  the  church ;  and  so  things  stood  for  several 
hundred  years.  In  the  sixteenth  century,  pouring 
was  generally  adopted.  The  rituals  of  that  church 
prove  this  to  a  demonstration.  See  Robinson's 
History  of  Baptism,  and  Bishop  Bossuet,  just 
cited. 

The  Church  of  England  held  the  original  prac- 
tice of  dipping  longer  than  many  continental 
nations.  Erasmus  says,  A.  D.  1530,  "With  us 
[the  Dutch]  they  have  the  water  poured  on  them ; 
in  England  they  are  dipped."  The  Rubric  to 
this  day  instructs  the  clergyman,  "he  shall  dip  in 
the  water  discreetly  and  warily;"  but  it  allows 
an  exception,  "but  if  tliey  shall  certify  that  the 
child  is  weak,  it  shall  suffice  to  pour  water  upon 
it."  The  Catechism  requires  the  youth  to  ex- 
press the  form  of  baptism  only  as  by  immersion, 
"Water  wherein  the  person  is  baptized."  In 
the  early  history  of  this  church,  "the  offices  or 
liturgies,"  says  Dr.  Wall,  "  did  all  along  .  .  . 
enjoin  dipping,  without  any  mention  of  pouring 
or  sprinkling."  In  A.  D.  1549,  first  appeared 
the  exception  for  "  weak"  children  :  four  years 
afterwards,  the  word  thrice,  after  the  order  to  dip, 


MODE   OF  BAPTISM.  161 

was  omitted.  Sprinkling  began  to  prevail  about 
A.  D.  1550,  and  "  within  the  time  of  half  a  cen- 
tury, from  A.  D.  1550,  to  1600,  prevailed  to  be 
the  more  general,  as  it  is  now  almost  the  only  way 
of  baptizing."  Dr.  Wall's  Hist,  of  Inf.  Bap.  Pt. 
II.  ch.  ix.  §  2. 

10.  In  what  proportion  of  the  Christian  world 
has  immersion  been  continued  down  to  the  pre- 
sent time  ? 

Answer.  Dr.  Wall.  "  What  has  been  said  of  thia  custom 
of  pouring  or  sprinkling  water  in  the  ordinary  use  of  baptism, 
is  to  be  understood  only  in  reference  to  these  icestem  parts  of 
Europe  :  for  it  is  used  ordinarily  noTvhere  else.  The  Greek 
Church  does  still  use  immersion;  and  so  do  all  other  Chris- 
tians in  the  world,  except  the  Latins.  All  those  nations  of 
Christians  that  do  now,  or  formerly  did  submit  to  the  autho- 
rity of  the  bishop  of  Rome,  do  ordinarily  baptize  their  infants 
by  pouring  or  sprinkling;  but  all  other  Christians  in  the 
world,  who  never  owned  the  Pope's  usurped  power,  do  and 
ever  did  dip  their  infants  in  the  ordinary  use  .  .  .  All 
the  Christians  in  Asia,  all  in  Africa,  and  about  one-third 
part  of  Europe,  are  of  the  last  sort."  Hist,  of  Inf.  Bap. 
Part  II.  ch.  ix. 

Does  my  reader  wish  me  to  proceed  any  fur- 
ther? To  my  mind  the  subject  is  perfectly  set- 
tled ;  because  the  evidence  adduced  before  us 
has  been,  not  so  much  in  criticism  upon  words, 
as  in  plain  historical  facts  ;  facts  admitted 
beyond  dispute ;  and,  as  they  include  the  prac- 
14* 


162  SCRrPTURE   GUIDE   TO   BAPTISM. 

tice  of  the  apostolic  age,  they  are  decisive  upon 
the  subject. 

The  contention,  therefore,  that  the  word  bccptize 
has  other  senses  besides  to  immerse,  and  that  the 
prepositions  rendered  into  and  out  of,  in  the  bap- 
tism of  the  eunuch,  may  be  rendered  to  and  from 
the  water;  all  this  is  perfect  quibbling  and  trifling, 
when  the  fact  is  conceded,  that  Jesus,  and  his 
apostles,  and  the  primitive  Christians,  observed 
and  authorized  the  ordinance  in  this  form.  Thus 
the  late  editor  of  Calmet,  after  warmly  contending 
against  the  views  of  the  Baptists,  adds,  "Here 
again,  I  say,  let  me  not  be  understood,  I  believe 
that  immersion  was  practised  by  John."  Why, 
granting  this,  he  grants  all;  for  if  this  was  the 
form  in  which  "the  Lord  of  glory"  was  baptized, 
and  that  He  authorized,  we  want  no  more. 

To  a  person  disposed  to  question  the  evidence 
for  immersion,  I  would  beg  to  propose  the  fol- 
lowing inquiries,  founded  upon  the  historical 
facts  briefly  given  in  the  foregoing  pages,  and 
which  he  may  more  fully  examine  in  the  works  I 
have  referred  to  : 

1.  How  came  it  to  pass,  that  the  early  Chris- 
tian writers  expressed  the  rite  of  baptism  by  such 
Greek  and  Latin  words  and  phrases,  exclusive  of 
baptizo,  as  signify,  to  he  plunged;  to  be  buried; 
to  be  dipped  ;  to  be  immersed  ;  to  be  let  down  in 


MODE  OF  BAPTISM.  16o 

the  water;  and  to  be  encompassed  by  the  water  on 
every  side? 

2.  How  came  it  to  pass,  that  when  affusion  or 
sprinkling  was  had  recourse  to,  as  an  expedient 
in  prospect  of  death,  and  the  person  recovered, 
he  was  not  deemed  so  properly  baptized  as  to  be 
admissible  to  any  sacred  office  ? 

3.  How  came  it  to  pass,  that  the  fathers  should 
name,  as  suitable  places  for  baptizing,  "the  sea, 
a  pool,  a  river,  a  fountain,  a  lake,  a  channel,  the 
Jordan,  the  Tiber ;"  and  that  the  baptism  may  be 
alike  "  in"  any  one  of  them  ? 

4.  How  came  it  to  pass,  that  by  the  authority 
of  the  "  Canons  Apostolical,"  if  a  bishop  or  pres- 
byter baptized  by  any  other  way  than  immersion, 
yea,  trine-immersion,  he  should  be  deposed  ? 

5.  How  comes  it  to  pass,  that  those  Christians 
with  whom  the  command  of  the  Lord  Jesus  to 
baptize  is  in  their  native  tongue,  have,  in  all  ages 
of  their  history,  observed  this  mode  ? 

6.  How  comes  it  to  pass,  that  the  ancient 
rituals  of  those  churches  in  which  pouring  and 
sprinkling  now  prevail,  solemnly  enjoined,  or  do 
still  enjoin,  the  mode  of  immersion  ? 

1.  How  came  it  to  pass,  that  the  whole  Chris- 
tian world,  however  afterwards  divided,  uniformly 
observed  immersion,  except  in  sickness,  for  thir- 
teen hundred  years  after  Christ  ? 


164  SCRIPTURE   GUIDE   TO   BAPTISM. 

^ow,  though  the  evidence  I  have  produced 
upon  these  points  from  ancient  and  modern  writers 
be  brief,  it  is  beyond  doubt,  that  what  the  above 
inquiries  state,  are  incontrovertible  historical  facts, 
and  if  the  New  Testament  contained  no  decisive 
evidence  on  the  subject,  the  above  facts  afford  a 
most  indisputable  proof  that  immersion  was  the 
original,  and,  if  so,  the  divinely  authorized  mode ; 
and  consequently  that  which  should  be  invariably 
and  unalterably  observed  to  the  end  of  time ;  for 
who  dares  to  alter  what  Christ  ordains  ?  "  The 
Lord  is  at  hand!"  And  He  has  most  solemnly 
warned  every  man, — "  Know  thou  that  for  all  these 
things  God  will  bring  thee  into  judgment!"  See 
Eccles.  xi.  9 ;  xii.  13,  14 ;  Rev.  xxii.  18-21. 


THE   SPIRITUAL  DESIGN   OF   BAPTISM.        165 


CHAPTEK  VI. 

THE   SPIRITUAL  DESIGN   OF   BAPTISM. 

That  this  sacred  ordinauce  was  intended  by 
the  Great  Head  of  the  church  to  be  symbolical, 
and  to  teach  by  an  expressive  and  visible  sign 
what  the  gospel  taught  by  the  word  preached,  is 
a  truth  too  evident  in  the  New  Testament  to  be 
doubted ;  and  that  the  particular  form  or  mode 
of  it  was  to  be  indicative  of  some  important  truths, 
and  that  its  observance  was  to  have  a  beneficial 
influence  on  the  Christian  church,  are  equally 
clear.  This  we  have  partly  anticipated,  and  shall 
only  briefly  add  :■ — 

1.  Baptism  was  to  teach  the  sinfulness  of  man, 
and  the  necessity  of  forgiveness  and  spiritual 
purification,  in  order  to  eternal  life.  These 
truths  are  implied  in  Peter's  words,  when  exhort- 
ing to  the  ordinance,  "  Repent,  and  be  baptized 
for  the  remission  of  sins;"  and  in  the  case  of 
Ananias,  "Arise,  and  be  baptized,  and  wash 
away  thy  sins,  calling  on  the  name  of  the  Lord.'' 
Acts  ii.  38,  xxii.  16. 

2.  Baptism  was  intended  to  show  forth  the 


166  SCRIPTURE   GUIDE   TO   BAPTISM. 

Christian's  entire  abandonment  of  a  life  of  im- 
piety, and  Ms  entrance  upon  a  new  life  of  devo- 
tion and  dedication  to  God.  The  metaphor  of  a 
burial  expresses  the  former,  and  that  of  a  resur- 
rection the  latter ;  both  emblematically  exhibited 
in  this  institution. 

3.  Baptism  was  intended  to  present  a  figure  of 
our  Lord's  overwhelming  sufferings. — To  this 
most  interesting  circumstance  our  blessed  Re- 
deemer himself  alludes  in  affecting  terms.  Matt. 
XX.  22,  23 ;  Luke  xii.  50. 

4.  No  less  does  baptism  pre -represent  what  the 
Christian  anticipates  as  tJie  destiny  of  his  oivn 
human  nature,  when  he  shall  descend  like  his 
Kedeemer  into  the  grave,  and  at  his  Saviour's 
second  coming  be  raised  to  glory.  In  no  way 
but  immersion  does  the  ordinance  answer  these 
several  designs. 

5.  And,  finally,  this  sacred  rite,  in  reference  to 
its  subjects,  appears  evidently  designed  to  form  a 
liyie  of  separation  between  the  world  and  the 
church.  A  baptized  person,  in  the  primitive 
age,  was  considered  as  having  comfe  out  from  the 
ungodly,  and  assumed  the  character  and  profes.- 
sion  of  a  follower  of  Christ.  "  As  many  of  you 
as  have  been  baptized  into  Christ,  have  put  on 
Christ,"  Gal.  iii.  27.  Just  as  when  a  person, 
entering  the  service  of  an  earthly  -prince,  puts  on 


OBJECTIONS  ANSWERED.  161 

the  attire  by  which  the  servants  of  that  prince  are 
distinguished ;  so  the  Christian,  by  baptism,  puts 
on,  as  a  garment,  an  open  profession  of  his  Lord 
and  Master ;  declaring  that  he  is  no  longer  his 
own,  or  the  servant  of  sin  and  Satan,  but  bought 
with  a  price,  and  now  surrenders  himself  to  Him 
that  loved  him  and  died  for  him.  This  entire 
separation  of  the  church  from  the  world  our 
Saviour  most  plainly  taught  in  John  xv.  19; 
xvii.  6,  9,  20,  21 ;  and  xviii.  36.  As  did  also  the 
apostles ;  see,  as  an  example,  2  Cor.  vi.  14  to  18. 
In  none  but  believers  can  these  doctrinal  and 
practical  uses  of  baptism  be  realized. 

In  closing,  I  request  my  reader's  attention  to  a 
few  thoughts,  suggested  by  the  general  objections 
of  opponents  to  the  practice  for  which  I  have 
contended ;  and  add  my  reasons  in  a  summary 
form,  for  abiding  strictly  by  that  practice. 

I. — Objections  to  Exclusive  Believers^  Baptism. 

1.  In  the  form  of  objection  to  the  principles 
of  the  Baptists,  relative  to  this  ordinance,  it  has 
been  remarked  that  "  the  majority  of  Christians, 
with  whom  are  associated  an  immense  number 
of  great,  good,  and  learned  men,  have  held,  and 
do  hold,  the  opposite  views ;"  and,  it  is  asked, 
"  Can  they  all  be  wrong  ?" 


168  SCRIPTURE   GUIDE   TO   BAPTISM. 

Answer.  I  admit  that  a  large  proportion  of  the 
professed  Christian  inhabitants  of  the  world,  with 
whom  are  joined  many  eminent  writers,  are  against 
us.  But  is  a  majority  never  wrong, — never  found 
on  the  side  of  error  ?  Let  my  reader  ask, 
"  Whether  the  majority  of  professed  Christians 
do  not  think  differently  from  him  upon  some 
equally  important  points  ?"  and  how  little  does 
he  think  of  the  consequence  of  numbers  upon 
those  points  !  The  Chinese  plead  their  majority 
against  Christians ;  the  Catholics  against  Pro- 
testants ;  etc.,  etc.  ;  but  who  feels  the  force  of  an 
argument  in  the  plea? — And  "as  to  great  men 
and  great  names,"  says  Dr.  A.  Clarke,  "we  find 
them  enrolled  and  arranged  on  the  side  of  all 
controversies  ;"  and  I  will  allow  my  opponent  to 
reckon  them  up  by  hundreds,  or  thousands,  and 
place  them  all  on  the  side  of  infant  baptism ; — I 
will  take,  and  place  on  the  other  side,  Christ  and 
his  apostles,  and  then  I  appeal  to  my  reader, 
Who  has  the  best  support  ? — though  my  number 
be  but  "  a  little  flock"  in  the  comparison. 

Now  I  must  be  allowed  to  insist  upon  it  that  I 
have  Christ  and  the  apostles  with  me,  giving  their, 
sanction  to  believers'  baptism ;  and  all  must  admit, 
that  their  sanction  is  not  to  be  found  on  the  oppo- 
site side.  Much,  then,  as  I  venerate  the  good 
and  learned  men  referred  to ;    as  not  they,  but 


OBJECTIONS  ANSWERED.  169 

Christ  is  my  Lord  and  Master,  and  is  to  be  my 
sole  Judge  at  the  last  day,  I  hesitate  not  to  quit 
denominational  connection  with  any  majority,  or 
with  any  particular  eminent  men,  supposing  I  am 
found  in  a  minority,  if  Christ  is  with  ]me  there. 

2.  It  has  also  been  objected,  ''  That  our  prin- 
ciples are  of  recent  origin,  and  were  unknown 
previous  to  the  appearance  of  certain  enthusiasts 
in  Germany,  at  the  time  of  the  Reformation." 

Answer.  Our  principles  are  as  old  as  Chris- 
tianity. We  acknowledge  no  founder  but  Christ. 
With  enthusiasts  in  G-ermany,  or  in  any  country 
or  age,  we  have  no  connection,  and  our  forefathers 
never  had.  Enthusiasts  may  be  designated  by  the 
same  name ;  but  that  proves  nothing. — Myriads 
of  persons  holding  our  distinctive  principle,  that 
is,  the  baptism  of  believers  only,  have  appeared 
in  all  ages  of  the  Christian  era.  From  Christ  to 
nearly  the  end  of  the  second  century,  there  were 
no  others ;  at  least,  if  there  were  any,  their  his- 
tory is  a  blank.  After  that  time,  myriads  of  per- 
sons holding  that  principle  have  appeared  in 
almost  every  age. 

Without  enlarging  upon  a  subject  that  might 
fill  volumes,  I  refer  my  reader  to  a  recent  pub- 
lication, entitled  "A  concise  History  of  Foreign 
Baptists,"  by  G.  H.  Orchard;  though  but  a 
duodecimo  volume,  in  it  will  be  found  indubitable 
15 


ITO  SCRIPTURE   GUIDE   TO   BAPTISM. 

evidence  of  the  existence  of  large  bodies  of  Chris- 
tians in  different  countries,  from  the  earliest  times 
down  to  the  Reformation,  who  uniformly  opposed 
infant  baptism  as  unscriptural,  and  leading  to 
fatal  delusion.  Such  was  the  sentiment  of  the 
ancient  Waldenses,  the  Albigenses,  the  Henricians, 
the  Petrobrusiaus,  the  Paterines,  the  Berengarians, 
etc.,  etc.  Innumerable  multitudes  of  persons,  dis- 
tinguished by  these  and  other  names,  bore  a  faith- 
ful testimony  for  Christ  for  ages ; — many  died 
martyrs  to  the  faith,  whose  life  and  death  bore  a 
lovely  transcript  of  the  doctrines  of  pure  unadul- 
terated Christianity,  and  who,  if  living  at  the 
present  age,  would  come  under  the  denomination 
of  Baptists.  They  described  infant  baptism,  or 
the  making  of  infants  Christians  by  baptism,  as 
one  of  the  grossest  doctrines  of  Antichrist. — The 
leading  or  distinctive  principles  of  no  denomina- 
tion of  Christians  can  be  traced  back  to  the  apos- 
tolic age  with  more  clearness  and  indubitable 
certainty  than  those  of  the  Baptists. 

In  reference  to  Great  Britain,  in  particular, 
during  the  first  centuries,  it  may  be  affirmed,  that 
from  the  first  introduction  of  Christianity  into  it 
until  Pope  Gregory,  A.  D.  596,  sent  over  Austin 
with  a  number  of  monks  to  convert  the  people  to 
the  Catholic  faith,  we  have  good  reason  for  be- 
lieving that  believers'  baptism  alone  prevailed  in 


OBJECTIONS   ANSWERED.  lYl 

that  country ;  for  Austin,  finding  differences  to 
exist  between  his  views  and  the  British  Christians, 
called  their  ministers  together,  and  proposed 
"three  things,"  in  order  to  their  having  his  favor 
and  protection.  The  second  of  these  things  was, 
"That  ye  give  Christendome  to  children," 
that  is,  that  they  should  baptize  them:  good 
proof  that  they  did  not  do  so  before.  And  it  is 
known  that  Pope  Gregory,  above  referred  to,  de- 
creed as  follows  :■ — "  Let  all  young  children  be 
baptized,  as  they  ought  to  be  according  to  the 
traditions  of  the  fathers."  What  an  evidence  is 
this  of  the  omission  of  infant  baptism,  and  the 
kind  of  authority  by  which  it  was  authorized  and 
urged  I     See   Ivimey's   History  of  the  English 


The  reader  should  also  be  informed,  that  infant 
communion  began  about  the  same  time  as  infant 
baptism,  and  attended  it  till  about  A.  D.  1000. 
It  was  administered  for  the  same  reason,  that  is, 
on  account  of  its  saving  efficacy.  In  the  east  it  is 
still  continued. 

3.  It  has  been  said,  in  the  form  of  objection, 
"  That  we  make  too  much  of  the  ordinance, — that 
we  give  it  too  great  a  prominence,  and  attach  too 
much  importance  to  it." 

Who,  I  would  ask  in  reply,  make  the  most  of 
this  ordinance, — they  who  administer  it  to  make 


It 2  SCRIPTTJRE   GUIDE   TO   BAPTISM. 

the  baptized  members  of  Christ,  or  members  of 
his  church ;  and  who  hasten  the  administration 
of  the  rite  as  a  security  to  the  soul  ? — or  they  who 
never  think  of  bringing  their  dearest  relatives  to 
it  till  they  make  a  profession  of  faith  in  Christ, 
and  give  evidence  of  being  already  converted  and 
saved  ?  The  objection  might  be  returned  with 
tenfold  force. 

4.'  The  body  of  Christians,  called  Quakers,  as 
they  do  not  observe  the  ordinance  in  any  form, 
ought  to  be  impartial  judges  in  this  controversy ; 
and  they  are  opposed  to  your  practice. 

Answer.  While  the  Friends  oppose  all  ritual 
ordinances,  they  grant,  all  we  want,  that  we  have 
the  example  of  the  apostles  with  us ;  and  deny 
that  authority  for  infant  baptism.     Thus, 

William  Penx.  "  There  is  not  one  text  of  Scripture  to 
prove  that  sprinkling  in  the  face  was  water  baptism,  or  that 
children  were  the  subjects  of  water  baptism  in  the  first  times.'* 
Defence  of  Gospel  Truth,  against  the  Bishop  of  Cork. 

E.  Bathurst.  "Infant  Baptism  .  .  .  they  [the  Friends] 
utterly  deny,  as  a  thing  by  men  imposed,  and  never  by  God 
or  Christ  instituted. — Yet  we  grant  the  baptism  of  those  that 
had  faith  to  entitle  them  to  it.  This  was  the  baptism  of 
John."      Teat,  and  Writings. 

George  Whitehead.  "What  great  hypocrisy  and  in- 
sincerity are  those  persons  justly  chargeable  with,  in  the  sight 
of  God,  angels,  and  men,  in  their  not  practising  that  baptism 
they  have  pleaded  for  from  the  practice  of  the  apostles ;  but, 
instead  thereof,  rantism,  or  sprinkling  of  infants,  to  make 


OBJECTIONS  ANSWERED.  1Y3 

them  thereby  members  of  Christ,  and  of  his  church  militant!" 
Truth  Prevalent. 

5.  On  the  mode  it  is  objected,  ''  That  it  is  more 
troublesome  and  inconvenient  than  the  usual  mode 
of  sprinkling  ;  and  quite  a  cross  to  submit  to  it." 

Jyisiuer.  I  admit  this,  as  certainly  the  feeling 
of  human  nature ;  but  I  beg  to  inquire,  Is  the 
trouble  and  inconvenience  too  great,  and  the 
cross  too  heavy  to  be  borne,  if  it  be  proved  that 
Christ  sanctioned  that  mode  by  his  com.mand  and 
his  example  ?  Who,  as  a  Christian,  if  present  on 
the  banks  of  Jordan  when  Christ  was  baptized, 
would  refuse  or  object  to  be  the  next  person  to 
be  baptized  after  Christ,  and  in  the  same  way  ? 
And,  if  then,  when  the  Holy  Spirit  was  visibly 
descending,  and  the  Father's  voice  was  heard, 
you  would  cheerfully  have  entered  the  streams 
of  Jordan,  is  not  the  ordinance  the  same  now, 
equally  binding,  endearing,  and  as  much  under 
the  eye  and  the  blessing  of  heaven  ?  Without 
doubt :  and  surely  your  Redeemer  has  done 
enough  and  suffered  enough  for  sinners,  to  entitle 
Him  to  this  act  of  obedience  from  them,  supposing 
it  does  give  them  a  small  degree  of  trouble,  and 
inconvenience,  and  a  cross  to  bear  after  him. 
Hear  his  ov*^n  words, — "He  that  taketh  not  his 
cross,  and  followeth  after  Me,  is  not  worthy  of 
Me."  See  Matt.  x.  38;  Luke  tx.  26,  and  xii.  8,  9. 
15* 


1Y4  SCRIPTURE   GUIDE   TO  BAPTISM. 

6.  It  is  further  objected,  "  That  the  testimonies 
of  learned  PEedobaptists  in  favor  of  immersion  go 
for  nothing,  if  they  themselves  observed  a  differeitt 
mode  in  their  own  practice  ; — that  their  own  prac- 
tice must  appear  to  their  minds  as  having  more 
convincing  scripture  authority." 

Answer.  That  by  no  means  follows, — and  is  not 
the  fact.  The  most  eminent  writers  who  have 
practiced  sprinkling  have  readily  and  candidly 
admitted  that  they  had  not  scripture  authority 
for  that  mode,  either  by  command  or  precedent ; 
but  they  had  other  reasons  for  it.  The  most  com- 
mon is  that  given  by  Dr.  Chalmers  in  the  extract 
we  have  copied.  To  the  "  indifferency"  of  Dr.  C, 
Mr.  Baxter  and  others  have  added  "expediency:" 
that  "the  climate  in  cold  countries  renders  an 
alteration  desirable."  But  few  authors,  who  have 
thoroughly  examined  the  subject,  pretend  to  ques- 
tion the  scripture  authority  of  immersion ;  or  assert 
that  sprinkling  has  such  evidence. 

1.  But  it  is  added,  "  The  quantity  of  water  can 
matter  nothing ;  any  more  than  the  quantity  of 
wine  or  bread  in  the  Lord's  supper." 

Answer.  This  is  granted,  providing  only  there 
be  a  sufficient  quantity  to  fulfill  Christ's  command. 
It  is  not  the  quantity  that  is  contended  for,  but  a 
confoimity  to  the  pattern  of  Christ ;  and  any  de- 


REASONS  FOR  THE  ORDINANCE.      115 

parture  from  that  pattern  renders  the  act  no 
longer  an  act  of  obedience  to  Him. 

8.  But,  another  objects,  "  I  have,  I  hope,  re- 
ceived the  baptism  of  the  Holy  Ghost,  which  is 
the  thing  signified ;  and  I  do  not  see  the  neces- 
sity of  submitting  to  this  rite,  as  it  cannot  take 
away  sin,  or  do  me  any  good." 

Answer.  The  baptism  of  the  Holy  Ghost  is 
made,  by  the  Apostle  Peter,  the  very  reason  why 
those  that  received  it  should  receive  this  ordinance, 
"  Can  any  man  forbid  water  that  these  should  not 
be  baptized  which  have  received  the  Holy  Gho-st 
as  well  as  we  ?"  And  as  to  the  good  the  ordi- 
nance can  do,  and  its  inability  to  take  away  sin,  I 
again  refer  to  Him  w^ho  had  no  sin  to  take  away, 
and  needed  no  good  from  religious  services,  yet 
traveled  a  long  journey  "to  be  baptized,"  and 
silenced  every  objection  against  it  by  affirming 
"  Thus  it  becometh  us  to  fulfill  all  righteousness." 

II. — Reasons  for  the  Baptism  of  Believers  only. 

1.  Because  I  am  quite  sure  that  I  have  plain 
Scripture  authority  for  believers'  baptism ;  but 
to  authorize  the  baptism  of  infant-s  not  a  word  in 
the  New  Testament  is  to  be  found. 

2.  Because  the  baptism  of  believers  is  in  har- 
mony with  the  doctrines  of  the  gospel,  and  the 


1Y6  SCRIPTURE   GUIDE   TO   BAPTISM. 

nature  of  Christ's  kiDgdom,  which  "  is  not  of  this 
world,"  but  spiritual,  the  religion  of  the  heart,  the 
mind,  and  the  soul,  and  extends  no  further  amongst 
men  than  faith  and  Christian  experience  extend. 
John  i.  11-13. 

3.  Because  baptism,  being  an  act  of  obedience 
to  Christ,  must  have  Christ's  command,  or  autho- 
rity ;  the  baptism  of  believers  only  has  this  ; 
"  Can  that  be  obedience,"  inquires  Mr.  Baxter, 
"  which  hath  no  command  ?  Who  knows  what 
will  please  God  but  Himself;  and  has  He  not 
told  us,  what  He  expects  from  us  ?" 

4.  Because  the  supposed  spiritual  connection 
between  believers  and  their  infants,  constituting 
some  distinction  of  a  spiritual  nature,  entitling 
such  infants  to  baptism,  and  not  possessed  by 
other  infants,  is  unsupported  by  the  word  of  God 
and  contrary  to  reason  and  fact.  There  is  no 
spiritual  difference  in  the  human  family  without 
experimental  religion,  or  vital  Christianity ;  and 
that  is  not  of  carnal  propagation,  but  the  work  of 
the  Holy  Spirit,  and  possessed  only  by  believers 
in  Jesus.     John  i.  13;  vi.  63  ;  1  Peter  i.  23. 

5.  Because-  the  doctrine  of  infant  baptism, 
namely,  "  that  children  by  it  are  brought  into  the 
covenant  of  grace,  which  is  the  covenant  of  re- 
demption," or  the  benefits  of  that  covenant  sealed 
to  them,  is  opposed  to  all  the  leading  doctrines 


REASONS  FOR  THE  ORDINANCE.      ITt 

of  the  gospel,  whether  according  to  the  views  of 
Arminians  or  Calvinists.  What,  in  this  case,  be- 
comes of  the  doctrine  of  God's  election  ?  of  the 
necessity  of  repentance  ?  of  the  new  birth  ?  of 
conversion  ?  of  faith  in  Christ  ?  and  of  justifica- 
tion through  faith  ?  etc.  All  these  are  superseded 
by  baptism,  if  the  above  doctrine  be  true. 

6.  Because  of  the  dangerous  practical  tendency 
of  infant  baptism.  If  children,  advancing  into 
life,  believe  the  above  doctrine,  they  are  likely  to 
rest  satisfied  in  the  "benefits  sealed,"  and  without 
any  further  concern,  without  faith  or  piety,  live  in 
the  hypocrite's  hope,  and  perish  with  a  ''lie  in 
their  right  hand  !" 

T.  Because,  admitting  the  doctrine  that  bap- 
tism now,  and  formerly  circumcision,  brought 
infants  into  the  covenant  of  grace  and  redemption, 
the  horrible  conclusion  will  follow,  that  children 
dying  before  baptism  can  be  administered  to  them, 
and  before  the  eighth  day  appointed  for  circum- 
cision, must  die  out  of  the  covenant  of  redemption 
and  therefore  inevitably  perish  forever!  This 
being  impossible,  because  being  contrary  to  God's 
just  government,  and  to  his  word,  the  doctrine 
cannot  be  true  from  which  such  a  conclusion  is 
justly  to  be  drawn. 

8.  Because  infant  baptism  goes  to  unite  the 
world  with  the  church  of  Christ.     Have  not  the 


178  SCRIPTURE   GUIDE   TO   BAPTISM. 

Yilest  infidels  in  Christendom  received  the  seal  of 
the  covenant,  if  infant  baptism  can  give  it,  and 
thus  been  "grafted  into  the  body  of  Christ's 
church  ?"  How  grossly  absurd  !  How  lament- 
able, that  they  should  have  cause  to  pour  con- 
tempt upon  Christianity  by  the  errors  of  its 
professors ! 

9.  Because  I  would  not  have  the  impression 
on  my  mind  while  in  this  life,  or  the  remembrance 
at  the  bar  of  future  judgment,  that  I  had  "re- 
versed" Christ's  order,  which  is  the  case  in  infant 
baptism,  or  altered  the  mode  which  his  wisdom 
ordained ;  preferring  to  follow  my  Saviour's 
plain  and  endeared  example,  and  to  abide  by  his 
sacred  and  authoritative  instructions. 


I  will  now  imagine  that  you,  my  reader,  are 
convinced  that  we  have  the  truth  on  this  sulyject : 
allow  me  then,  in  behalf  of  Christ,  to  exhort  you 
practically  to  attend  to  this  sacred  institution. 
Do  you  ask.  What  is  prerequisite  to  baptism  ?  I 
answer  these  three  things  ; — (1.)  To  see  and  feel 
that  you  are  a  sinner,  and  need  the  remission  of 
sins,  Acts  ii.  38.  (2.)  That  you  believe  that 
Jesus  is  the  Son  of  God,  and  rely  on  him  as 
your  only  Saviour,  Acts  viii.  37.     (3.)  That  you 


CONCLUSION.  IT  9 

feel  willing  to  forsake  all  ungodliness,  and  to  de- 
Yote  jour  future  life  to  the  service  and  glory  of 
your  Redeemer ;  willing,  and  not  ashamed,  to 
put  on  Christ,  and  follow  him  to  the  skies,  Rom. 
vi.  4 ;  Gal.  iii.  21. 

If  these  things  are  found  in  you,  and  you  are 
convinced  of  the  will  of  Christ,  delay  not  doing 
his  will.  "If  ye  love  TTie,"  said  he,  "keep  my 
commandments.''^  Do  not  entertain  frivolous 
excuses. 

1.  Do  not  say  "you  are  too  young."  At  twelee 
years  of  age  your  Lord  appeared  in  public,  doing 
the  will  of  his  Father ;  if  you  have  reached  that 
age,  it  is  high  time  to  commence  a  life  of  dedica- 
tion to  Christ.  Go,  youthful  reader,  and  follow 
the  Lamb  in  the  morning  of  life.  Who  knows  but 
yoar  sun  may  go  down  at  noon  I  His  promise  is, 
"  They  that  seek  me  early  shall  find  me." 

2.  Do  not  say  "you  are  too  old."  If  you  have 
far  exceeded  the  age  above-mentioned,  and  yet 
hear  the  Saviour's  voice  "Follow  7?ie,"  you  are 
not  too  old  to  obey  his  endeared  commands. 

3.  Do  not  say  "  what  good  can  it  do  you  V 
Behold  your  Lord  entering  the  waters  of  Jordan ! 
Are  you  wiser  or  better  than  He  ?  Beware  that 
you  reflect  not  on  his  wisdom. 

4.  Does  the  ordinance  appear  a  cross  to  you  ? 
and  especially  so,  as  it  is  something  that  does  not 


180  SCRIPTUKE   GUIDE  TO  BAPTISM. 

fall  in  with  the  taste  and  fancy  of  the  world  ? 
Thank  Grod  for  that.  Christ  never  intended  his 
religion,  or  his  ordinances,  to  suit  the  fancies  of 
unregenerate  men;  and  the  more  objectionable 
this  ordinance  is  to  such  persons,  so  much  more 
effectual  is  it  as  a  line  of  demarcation  between 
the  world  and  his  church,  as  the  Lord  Jesus  in- 
tended. And  as  to  the  cross, — do  you  think  it  is 
too  heavy  ?  Behold  Him  passing  through  the 
baptism  of  his  inconceivable  sufferings  for  you  ! 
Behold  Him  carrying  the  cross  upon  which  he 
was  suspended  for  many  hours ;  and  thereon,  by 
his  dying  pains,  working  out  eternal  redemption 
for  you!  And  will  you,  turning  from  these 
unparalleled  scenes,  say  the  cross  of  baptism 
is  too  heavy  for  you'^  Impossible,  if  you  feel 
aright. 


THE  END. 


TJ^  A    A     A     A     A     A     A     A     AAA  _A  _A  _A  (^^ 

|^0iiie  against  l|e  §il)Ie,^ 

AND  THE  BIBLE  AGAINST  ROME: 
Or,   Pharisaism,   Jewish    and  Papal. 

-  3Y  WM.  S.  PLUMER,  D.  D. 
18mo.     129  pages.     PRICE  25  CENTS. 


From  the  Christian  Chronicle.  f 

"This  little  volume  is  from  the  pen  of  a  most  able  and  accom-  Q 

plishft'l  scholar.     Dr.  I'lumer  of  Baltimore,  has  but  few  equals  as  f  J 

an  impressive   preanher,  or   a  vigorous  writer.     He  is  entirely  a"  Q 

home  with  the  nature,  history,  and  results  of  the  papal  religion.  ^ 

and  in  this  book  has  presented  the  subject  before  the  public  in  a  Q 

masrerjy  manner.     It  will  do  good  in  ihe  family,  and  especially  ^ 

in  the  Sabbath  School  Library."  >| 

From  the  Christian  Secretary.  f-^ 

'=  It  shows  in  a  clear  and  precise  manner,  what  Pharisaism  was  Q 

among  the  Jews   and  that    Pharisaism   among  the  Papis  s  goes   fj 

beyond  it.     It   also  shows  the  hostility  of  popery  to  the  general  lI 

circulation  of  the  Word  of  God — that  this  oppo.si  ion  is  unscrip-  f>~^ 

tural   and   unreasonable,    and  is    condemned    by   the   voice   of 


Q^ 


m. 


anriqui-y.     H"  concludes  wi  h  an  addres^s  to  Romish  pries  s.  to  S 
privace  members  of  the  Romish  church,  and  to  Protestants."  ^J 

From,  the.  JSTew  Tork  Baptist  Register. 
'•  The  writer  shows  clearly  that   Catholics  are  scarcely  more  Q^^ 
favorable  to  the  Douay  version  than  to  any  other,  and  that  their  f^. 
opposition  is  to  the  Bible  itself"  tv'^ 

F-om  the  Presbyterian  Banner.  ^Vll* 

'•This  little  volume  is  admirably  condensed,  and  filled  wi+h   t^' 
solid  matter  in  the  author's  usual  eflfective  manner.  *   *  It  will  ^^^ 
repay  the  labor  of  several  perusals."  C^sl 

From  the  Presbyterian.  ■\*^ 

'•The  kind  of  book  which  should  be  placed  in  the  hands  of   ^ 
general   readers,  who   wish  to  ascertain   the  true  features  of    ;-f^& 
Popery.  tg' 

From  the  Episcopal  Bcjcorder.  ll*^ 

"  A  su<>cinct  and  able  compendium  of  the  Protestant  view  on  f^ 
the  important  topic  its  title  indicates."  C^i^ 

118  ARCn  STREET   PHrLADELPIIIA.  CX*^ 

if   tr   if   -^  s?  ^   -^  W^   "S-   V   V   if   v  v^t4 


=* 
^ 


T*^,  A     A     A     A     A     A     A     A     A     A     A     A 

^^^"^^  '^^^"^^  '^^  '^^  ^^'  '^'^^S^i  *"*■'  ^"fe S*.'£^  ^^  sl^lgml^. ■ 

^    THE  HISTORY  OF  THE  STANLEY  FAMILY.    |^ 

es^  18mo.     132  pages.     PRICE  30  CENTS.  ^ 

*'^       A   Tale  of  truth    admirably  told    exemplifying  in  the   most  ^^ 

1x)uchi\.g  manner  the  evi's  of  intempi^ranfe,  in  its  insidious  pro-  (]^<j, 

gress  blighting  the  bi^autiful  promise  of  youth,  talent,  education,  ^^ 

and  posUion  in  society  and  redufing  a  '^nce  lofry  family  to  the  h:^i^ 

d'^pths  of  misery  and  ruin.    AVe  remember  nothing  or  the  kind  ^l4'i 
>y;^  more  beautiful  or  more  tragical.     Would  that  every  family  in  the 
^*fs  land  might  read  ir.  and  ponder  it«  lessons.     lis  religious  character 

^t  is  one  of  the  chief  points  of  excellence. 
^^  From  the  Crist!-  n  Era. 

^»       ''This   is  a  true  story  from  the  jien  of  a  daughter  of  Rev.  Dr. 

^s'fj  Dowling.  and  is  designed  to  ilius.rat.-  the  evils  of  wine  and  s*rong 

^-^  drink.     In  lln;  history  of  the  Stanley  family  we  shall  recognize 

^t*jK  ^^"^  history  of  many  other  families,  and  our  hearts  will  bleed  over  vj 

"A?  the  sorrows  of  those  reia  ivei  who  have   given  ;  hemselves  up  to  WJ 

^'X^  the  evils  of  the  cup."  fi 

'^  From  the  Michigan  C/irfafum  mrahh  ^ 

^jL-       "  Another  of  the  interesting:  series  cou.stantly  issuing  from  the  J 

r^'j)  press  of  our  Publication  Society,  ca'cula'ed  to  interest  admonish  vJ 

^^  and  insiruct  the  young.     The  hi«nry  of  the  Stanley  family  is  a  Q 

■y>^)  fearful  warning  on  thefubjec'  of  intemiierance  giving  the  results  Q 

.*VJ  of  unchecked  indulgence  in  th^  us  ■  of  in  oxicaing  drinks."  f| 

^  Prom  the.  W,:jitern  Necrder.  ^ 

^W)       '•This  is  a  nea^  li  lie  volume,  and  .shuuld  be  read   by  every  ^ 

ilp  husband,  parent,  and  you  h  in  onr  land.     It  is  a  rale  of  thrilling  Wl 

^/^if^   in^^erest.   fonnded   rm   facts    in   Avlri'h   the  author  lia«  faithfully  ffj 

*y^  portrayed  the  drunkard,  and  the  great  evil  of  intemperance."  Q 

^>^  Froin  the  Journal  and  Messenqer.  ^\ 

!^       ••  The  incidents  are  tragic,  like  all  illustrative  of  tb"  ravages  of  U 

^^)  intemperance.     Th"v  are  relat  d,  woven  together  ami  expressed  ^ 

^M^  with  power  and  palhos.     I^  will  prove  a  veiy  effictive  little  book  vj! 

J^  on  the  subject  for  general  circitlatiou"  ^ 

■f^  From  the  Jmericn  Bopti.^t  Sfemori 'J.  Q 

^^^       "It  so  depicts  the  dangers  and  'he  woe   of  inlemperance.  that  ^ 

^J   we   should   think  every  youth ■'nl   reader  would  shudder  at    the  y 

J^  sight  of  a  bottle,  and  shrink  from  touching  it,  a.s  they  would  from  ^ 

^^IJ  a  veritable  adder."  n 


lis  ARCH  STREET,  PHILADELPHIA. 


VifS\  .%    A    A    A    A    A    A    A    A    A    A    A    A    A  .'SrtSJ 

'fCHRIST    OUR    LIFE  :i^ 

^1  IN  ITS  ORIGIN,  LAW,  AND  END.         ^ 

^,i^'^  A   PRIZE    ESSAY,  f!'^ 

^'■^  PRESIDF.XT  OF  STEPNEY  COLLTTGE,  LOXDON.  ^ 

^^  12mo.     336  pages.     PRICE  75  CENTS.  ^ 

^1  ^^^- 

;'^';^  Fro7)i  the  Western  Watchman.  ^>. 

"'^^  '•  This  boo^c  is  remarkable  for  the  originality,  clearn^'^s  and  Q^^ 
^".'i^  *implieity  of  its  plan,  the  exact  anil  proPmnd  learning  of  wiiich  if.-. 
*s'*Q  it  i.^  the  fruit,  without  the  lumber  of  parade;  the  streni^th  sim-  Lt^^ 
^.€,'^  p'idty  and  classic  beauty  of  its  style  :  the  Jeep,  yet  lively  religious  i-:^ 
*'*J^  Pj  li  i-r  which  animates  every  peiitenoe,  aud  the  gentle  yet  irre-  ft^ 
'^t  sislible  march  of  thought  by  which  every  conelu^iou  is  reached."  ^^ 
-^5  From  the  Watchman  and  Kfjlector.  C^r 

■'This  is  a  book  of  rare  value  to  the  general  reader.  >  is  a  fj^^^ 
Prize  Essay,  its  merits  being  sufficiently  declared  by  the  u  lani-  ^P* 
mous  award  of  the  committee  to  whom  it  was  submitted- -all  ^>r 
members  of  the  Church  of  England — after  an  examination  of  )>|^ 
sixty-four  manuscripts.  The  book  is,  of  course,  free  from  all  sec-  >^ 
^SK  tarian  bias,  and  is  marked  by  great  ca"holicity.  as  well  as  breadth  -^^^ 
M  of  view."  '  ys*^ 

^J2j\  From  the  Chri<tian  Beview.  l^^ 

P^       "  Chri<t  in   his  char;»cer  incarnation,  teaching,  death,  offices,  ^i^ 
tK  &c.,  ci>u>t;tutes  the  thi'ia--  nf  the  book.     The  s  j'le  is  clear   and    'S*^ 
jj*   forcible     and   we   are    constrained    to    say  that   we    have    rarely   ^^ 
^♦>-,    road  a  work  more  deeply  imbued  with  the  evangelical  spirit.     ^Ve  ^♦^ 

^i  J^fp«  oar  readers  will   avail  themselves  of  this  truly  valuable  ^ 
^*^  contribution  to  our  Christian  lit^^rature."  tK^ 

^  From,  the  Southern  Baptist.  ^^ 

^^*A'^       "  A  book  like  this  has  been  long  needed.     The  author  is  a  Rap-  ^^J^ 
^■k:^   tist  of  high  reputation.     Af  er  the   inimitable   narratives  of  the  ^^ 
"^■♦|'n  Oospel,  this  is  the  best  life  of  Christ  we  have  yet  sev;n.     It  is  an  >t^^ 

;g?  e.'iceileut  manual  for  the  use  of  Bible  classes.''  ^ 

*tf^  From  the  Episcopal  Recorder.  ^^ 

»^       '■  To  the  American  Baptist  I'ublication  Society  we  are  happy  to  f^T^ 
^tX)  express  our  obligation  for   this  work.     We   think   there  are  few   ^ij^-^ 

^^   works  directed  to  the  same  object  that  can  rival  it  for  perspicuity  ,<-^ 
^tjf^  and  skill  of  constracticn  "  ^^ 

P%  »  •  i»  »  » pjjO 

^^*5^  118  ARCH  STREET    rillLADELPHIA.  t-J^ 

^'Ji?y   V     \f    V    "^    ">/    \f    "    ^    V    V    ^    "u*    V    "  -vD'.iti^ 


4 


„      1^     A     .S^     /^ 

mmmmi 


A  Biography.    By  Joseph  Belcher,  D.D.       | 
Siiperb  Mezzotint  of  Carey  and  his  Pundit^  | 

-4nd  oiTicr  Engravings.  ^ 

12mo.    306  pp.    Price  80  eta.  ^ 


The  illustrious  subject  of  this  Memoir,  its  Interesting  style,  and  the 
mauy  new  facts  and  incidents  introduced  combine  to  render  it  a 
very'iniportant  ailditiun  to  our  Missionary  Literature.  It  has  been 
hailed  by  the  public  press  with  universal  approbation. 

Prom  the   CJiristian  Observer,  (Presbyterian). 

"The  personal  history  of  Dr.  Carey  is  a  bright  illu3tration  of 
Divine  grace,  and  the  sketch  of  it  given  In  this  Memoir,  olTers  to 
Christians  of  every  class,  a  hallowed  example  of  the  power  of  faith 
to  encourage  or  sustain  their  eflbrts  to  promote  the  great  interests 
of  religion." 

From  the  Christian  Herald,  (Presbyterian). 

'•Dr.  Belcher  has  executed  his  task  not  only  skilfully,  but  with 
an  affection,  appreciation,  and  sympathy,  which  gives  a  peculiar 
charm  to  the  work." 

From  the  P)-esbyterian. 

"  We  think  the  author  of  this  work  has!  done  well  In  preparing  a 
new  biography  of  so  excellent  a  man.  *  *  *  It  is  a  more 
complete  and  readable  Memoir  than  that  with  which  the  Christian 
public  have  been  so  many  years  acquainted.'' 

From  the  Watchman  and  ReJUdtfrr. 
"  This  volume  is  one  of  the  most  readable,  as  well  as  valuable 
of  all  our  Missionary  Memoirs.    The  engravings,  which  are  seven 
in  number,  illustrative  and  well-chosen,  add,  with  a  neat  typo- 
graphical aspect,  atiraction  and  interest." 

From  the  Christian  Review. 
"  Such  a  popular  account  of  the  life  and  labors  of  the  father  of 
English  Baptist  Missions,  has  long  been  needed.    We  recommend 
t!ie  work  to  our  readers,  praying  that  it  may  deepen  the  Missionary 
sjpirit  in  our  Churches." 

From  the  National  Magazine, 
"The  Baptist  Church  has  been  greatly  honored  of  God  in  her 
Missionaries.  *  *  *  Dr.  Carey  will  never  be  forgotten  for  his 
labors  in  Oriental  literature.  *  *  *  Xhe  book  before  us  is 
one  of  great  interest.  *  *  *  It  is  a  worthy  contribution  to 
our  Missionary  Literature. 


lis  ARCH  STREET,  PHILADELPHIA. 


